Seeking an evangelistic breakthrough in Switzerland, where the Protestant Reformation once struck deep roots, Dr. Billy Graham’s experiment with two-day crusades in Berne, Zürich, Basel and Lausanne provided the most extensive mass meetings for evangelism in Swiss history. The spiritual hunger of the masses was attested not only by crowds running into the tens of thousands, but by the fact that hundreds in each city overcame their natural and traditional reticence and registered public decisions for Christ.

Although Barthian theology crippled the hold of liberalism on Swiss church life, Barth’s notion that all men are already saved in Christ, and need merely to learn the news, is one of the factors retarding evangelism. Graham and Barth spent a day together in advance of the crusades, and while Barth acknowledged no hope for this world other than in the return of Christ, he also expressed lack of enthusiasm for Graham’s evangelistic invitation asking sinners to “accept Christ in order to be saved.” Graham said that the revival of theological thought and the awakening interest in evangelism could once again profoundly affect social and political life.

In a meeting with ministers in Basel, Editor Carl F. H. Henry of CHRISTIANITY TODAY, who also addressed well-attended gatherings of the clergy in Berne, Zurich and Lausanne on the rim of the Graham meetings, gave a spirited critique of neo-orthodox theology from the standpoint of evangelical apprehensions.

Graham’s pattern of two-night outdoor meetings in Switzerland was an experimental venture to conserve his strength while multiplying the strategic centers of his ministry. In Berne he was preceded by associate evangelist Roy Gustafson who conducted one-night services in nearby churches; in Zürich his meetings in Hardturm Stadium came in the midst of an unaffiliated but cooperating crusade nearby by the Janz Brothers; in Basel his meetings in St. Jacob Stadium followed four services led in Sporthalle by associate evangelist Joe Blinco; in Lausanne, Graham followed meetings by associate evangelist Leighton Ford. The briefer crusades involved many organizational problems. In Berne, the amplifying system was so unsatisfactory that on the opening night Graham had to stop his sermon, forsake the platform, and speak to 16,000 persons from an improvised microphone in the grandstands. Hundreds had to stand without a view of the speaker, who had to contend even with dogs snarling at each other during the service, and with part of his congregation constantly on the move for a better view. Yet when Graham, unperturbed by these obstacles, turned the inner wall around the turf into an alter rail, hundreds stepped forward.

Switzerland: Religion By Canton

Switzerland is a confederation of 22 cantons, each of which are states asserting for themselves full religious sovereignty.

While on a national scale no one religious group has favor, a number of the cantons do maintain state churches, even to the extent of supporting them with tax monies.

Some 54 per cent of the population is Protestant. About 43 per cent is Roman Catholic.

Swiss Protestantism is generally of the Reformed variety, tracing its roots to Zwingli and Calvin. The Protestant state churches are linked together in the kirchenbund, the equivalent of a national council. But a number of free churches also are active in Switzerland, and these operate under a constitutional guarantee of religious liberty, the state churches notwithstanding.

Although their lay constituency is smaller, Roman Catholic priests far outnumber Protestant clergymen. Swiss Catholics maintain five dioceses and dominate 10 cantons.

University education is largely in the Protestant tradition. The oldest of the seven cantonal universities, at Basel, dates back to 1460. At Basel, Geneva, Lausanne, Neuchâtel, and Zürich the theological faculties are Protestant. At Berne there are Protestant and Catholic faculties. At Fribourg, the “newest” (1889), there is only a Catholic one.

Graham’s fervent outdoor preaching to Swiss throngs in the rain and cold was not without its physical toll. After the Lausanne meetings he mentioned reoccurence of an ear malady which has troubled him periodically. He received medical aid in Heidelberg.

Entrenched indifference to evangelism springs not only from the Barthian theology, but from other factors. The liberal element is still strong in some Swiss churches, and many State churches have a multiple staff representing conflicting theological views. State church disdain for evangelism grows in part out of the fact that the call for “decision” implies that the distinction of “saved” and “lost” remains even for those who have been baptized and confirmed. And yet, although in most cantons all Swiss people are baptized and confirmed, and automatically come into the membership of the churches, for which they pay special taxes, only 10 per cent are really active members. Someone has described the majority as “four wheel” members—coming for baptism, confirmation, then in the wedding coach, and next in the funeral hearse. Even Barth has caricatured the situation, saying that at confirmation the young men boast that they can now be like their fathers: “wear long pants, smoke, and stop going to church.”

Whatever its inadequacies, Barth’s theology must be credited with a remarkable influence on Swiss church life, which was pervaded by the older liberalism a generation ago. Barth provoked many of the clergy to a searching of the Bible in quest of its unique message. Before his impact, week-night Bible meetings were scorned as an activity of “narrow-minded pietists,” Sunday School classes and youth guilds were to be found only outside the “regular” churches, which administered the Lord’s supper only four times a year. Today a congregation (even in a liberal church) is considered abnormal if it lacks a Bible meeting, Sunday School classes and youth guild, and many churches are introducing a monthly communion service. The softness of the hymns inherited from the 18th and 19th centuries led to a movement for a new hymnal with more of the doctrinal strength of Reformation times.

Even so, the Swiss church is scantily stocked with invitational hymns. Graham’s impact, moreover, has set the Gospel call squarely in the open arenas of the great cities, where multitudes go their way indifferently to the churches, and he has confronted them with the necessity for a personal and open acceptance of Jesus Christ as Saviour and Lord.

Protestant Panorama

• The Protestant Episcopal Church plans to erect a 12 to 14 story headquarters building on a newly-acquired site two blocks from the United Nations Building in New York City.

• Dr. W. Wesley Shrader, former Yale Divinity School professor, resigned as pastor of the University Baptist Church in Chapel Hill, North Carolina, this month, stating that “my integrationist views on the race question make my pastoral leadership of this church impossible.”

• A new public elementary school in Levittown, Pennsylvania, is named for Dr. Albert Schweitzer, famed Protestant medical missionary in Africa. The school has two murals depicting Schweitzer and his work which were given by Dr. Frederick Franck, one of his associates.

• Two of Canada’s leading religious publications, The Observer (United Church) and the Canadian Churchman (Anglican) came out this month with a double editorial blast against obscene literature and films.

• Anglicans in Australia are helping to circulate a petition which will be presented to Queen Elizabeth II as a protest against the governments Matrimonial Clauses Act, which reduced the number of grounds of divorce from 30 to 14.

• The pastor of a Protestant church near Hamburg, Germany, made his sanctuary available to a French Catholic group which had been banned by the management of a camp for the homeless from celebrating mass.

• Dr. Henrik Kraemer, a leader of the Netherlands Reformed Church and former director of the World Council of Churches’ Ecumenical Institute, is touring Japan for a series of conferences with Protestant leaders.

• The Lutheran World Federation’s Commission on World Mission is postponing its second All-Asia Lutheran Conference, originally scheduled for October, 1961, in Prapat, Indonesia. No new date has as yet been set The Lutheran conference was to have coincided with the centenary celebration of the host body, the 717,000 Batak Protestant Christian Church, largest Lutheran church in Asia. One reason for the postponement, a spokesman said, was the proximity of the originally scheduled date to the time set by the World Council of Churches for its Third Assembly next fall in New Delhi.

• The International Youth Fellowship of the Church of God (Anderson, Indiana) plans to establish a camp on the island of Trinidad.

• An anonymous grant of $11,000 will help the New York City Mission Society to extend its “cadet corps” program among adolescent Puerto Rican boys.

• Among dignitaries scheduled to be on hand for the Nigerian independence celebrations October 1 is the Archbishop of Canterbury, Dr. Geoffrey Fisher.

• The Latin America Mission plans to hold its second “Evangelism-in-Depth” effort in Costa Rica in cooperation with all the country’s evangelical groups. The effort begins immediately and runs through next April.

• Dr. C. Adrian Heaton, president of California Baptist Seminary, delivered the guest sermon on CBS radio’s 30th anniversary broadcast of the “Church of the Air” this month.

• Production is under way on a new dramatic television series for 1961 on documented experiences of conversion and Christian development, sponsored by the Highland Church of Christ in Abilene, Texas. Entitled “Living Christianity,” the series will have 26 half-hour episodes and will be presented on the church’s nine-year-old “Herald of Truth” program over 74 television and 240 radio stations in the United States and abroad.… A new radio series, “Take Time for Thought,” is being launched by the Presbyterian Church in the U. S.

• Protestants and Other Americans United are premiering a new film, “Boycott,” showing how a Maine merchant lost his business under Roman Catholic pressure.

In spite of persistently bad weather, the aggregate attendance for Graham’s eight Swiss rallies totalled 118,000. Nearly 6,000 of these recorded decisions for Christ.

The opening service in Basel came on a cold, windy night. A heavy downpour soaked thousands in Zürich. Rain also fell during both meetings held in the Olympic Stadium at Lausanne, but crowds totalling 38,000 sat through. Graham’s biggest reception came in French-speaking Switzerland.

A Divine Amen?

Mentally keen though obviously aging, Karl Barth modestly declined to predict (“I am not a prophet”) the future of Continental theology, but nonetheless spoke eagerly about current trends in the Church and the world in an interview with Evangelist Billy Graham before attending the opening meeting of Graham’s two-night crusade in Basel. “Bultmann is right now most influential,” he said, “but his followers are already diverging, and much depends on the direction they go. Lutheran Confessionalism is also aggressive and this would mean an authoritarian, liturgical and sacramental Church.”

Barth did not comment on reports that his possible successor at University of Zürich may be either Heinrich Ott, who veers toward Bultmann, or Fritz Buri, who has swung from liberalism toward neo-orthodoxy.

At the hour-long interview in his study, in which Editor Carl F. H. Henry of CHRISTIANITY TODAY and Evangelist Joe Blinco participated, Barth warned that Christianity’s worst enemy is not Communism “but our own feeble living and preaching. It is unfruitful just to look at the outside world—whether Moscow or Rome—and deplore the godlessness only of other atheists and naturalists and to overlook ourselves. Communism is a sort of ‘call to repentance’ for us, much as the Old Testament prophets warned of the menacing pagan nations.”

On Romanism, Barth said that the Church of Rome “retained many elements of real Christian faith that Protestantism has lost, alongside a misunderstanding and destruction of Christian faith. But we must not face Romanism with ‘Protestant self-righteousness.’ ”

Barth stressed his view that faith is “an answer to God’s call” and not a choice between two horizontal decisions, and also his conviction that all men are already included in Christ. He dissented especially from the evangelistic invitation and the “follow-up” apparatus, and urged

Graham to close his meetings simply with “a Divine Amen.” But Graham—who expressed the hope that a spiritual methodology with less “statistical technique” might develop, recounted to Barth the testimony of an eight-semester divinity student from Heidelberg and Basel who had stood to his feet in the ministers’ meeting that morning and told how he had skeptically attended the crusade the previous night, responded to the invitation, and for the first time knew Jesus Christ as Saviour and Lord.

Barth had received an unprecedented dispensation from the city government to continue teaching when he reached the retirement age of 70. Now 74, he is currently completing his Dogmatics IV/2, on the sacraments and Christian ethics. He has said that Dogmatics V, on eschatology, will appear in a single volume because “I have been speaking of eschatology also all through the earlier volumes.”

C.F.H.H.

Visit with Brunner

Recovering at his Zürich home from a stroke, Swiss theologian Emil Brunner thinks sex is one of the world’s great problems today and hopes, if he writes another book, to shape a Protestant theology of sex. “None of the Protestant theologians,” he says, “has yet worked out the relation between sex, eros and agape.”

Conversing with Evangelist Billy Graham during the latter’s Zürich meetings, Brunner agreed that “one cannot have a dedicated life unless one’s sex life is dedicated.” Against those who tend to minimize the modern sex revolution, Brunner spoke of “the terrible loss of the sense of personality” as at the bottom of vagabond sex relations as well as at the basis of the totalitarian state. He specially commended CHRISTIANITY TODAY’S article by P. A. Sorokin on “The Depth of the Sex Crisis” (July 4, 1960 issue).

Brunner faces the possibility that the third volume of his dogmatics, now being translated, will be his last work. In it he contrasts the situation in Europe (“The Crisis of the Church”) with the situation in America (“The Boom of the Church”), and also reinforces his criticism of both Barth and Bultmann. He has had to discontinue all preaching, and paralysis of his right hand has crippled his ability to write and type. He is currently “scribbling and dictating” his overcomments on the appraisal of his outlook in the “Living Theology” series.

Graham told Brunner that he thought his theological impact, which helped undermine the liberal theology of immanence, had prepared the way for evangelism.

Brunner acknowledged that the theological impact associated with his name and that of Karl Barth is now somewhat on the defensive in Europe. “Bultmann is now king among the young intellectuals. But this will not last long,” he predicted, “because he has a very meagre Gospel. His theology is a passing fad. Some say we are already in the post-Bultmann era. We should not take Bultmann so seriously.”

As to Barth, Brunner had this word: “Bultmann reduces the Gospel to a point so thin it has no content; Barth gives the Gospel so much volume that it includes everything.”

But Brunner insisted that theology must remain existentially oriented. He grinned when asked about the future of systematic theology, which he regards as “a very dangerous instrument. Its real value is to produce a dictionary of theological terms.”

“The great danger in the world today,” Brunner added, “is Communism.” He thinks that “two totalitarian powers—Romanism and Communism—may yet fight it out with each other.”

C.F.H.H.

Medical Mission Aid

Plans for a “partnership” between U. S. church mission agencies and the American Medical Association to help keep missionary doctors overseas abreast of the latest developments in medicine were formulated at a meeting in Chicago last month.

Attended by Protestant and Roman Catholic missionary leaders and AMA officials, the meeting concluded with a recommendation that the association’s trustees formally adopt the program.

Under the proposal the AMA would become a clearing house of medical information for mission outposts, some of which are so remote that medical missionaries have difficulty keeping themselves informed of the newest findings in medicine.

Teams of specialists would be organized to bring mission physicians up-to-date on new developments and expedite the post graduate education of those coming to the United States for additional training.

Among mission representatives at the sessions were Auxiliary Bishop Fulton J. Sheen, national director of the Society for the Propagation of the Faith, the Roman Catholic church’s missionary arm; Dr. Frederick G. Scovel, secretary of the Christian Medical Council for Overseas Work, National Council of Churches; and Dr. Paul S. Rhoads, editor of the AMA archives of internal medicine and chairman of the Commission on Ecumenical Mission and Relations’ medical committee, United Presbyterian Church in the U.S.A. Also the Rev. Edward F. Garesche, head of the Catholic Medical Mission Board; the Rev. Roland G. Metzgler, liaison officer for the Congo Protestant Relief Agency in the United States; Dr. Harold Brewster, secretary of medical work, The Methodist Church; and J. Raymond Knighton, executive director, Christian Medical Society.

Dr. Julian P. Price, chairman of the AMA’s trustees, said the conference marked the first time organized medicine had attempted to study the problems facing some 1,000 English-speaking medical missionaries. He explained the sessions were convened as the result of a resolution adopted by the association’s house of delegates.

The AMA may even form a department of international health to aid overseas doctors, Price added.

People: Words And Events

Deaths:Colonel Wayne Lindsay Hunter, 52, commander of the Army Chaplain School at Ft. Slocum, New York; at Ft. Slocum … Dr. Corliss P. Hargraves, 81 Methodist minister and retired administrative official; in Los Angeles … Dr. Orville L. Davis, 60, director of church relations at DePauw University; in Greencastle, Indiana … Dr. Merrill Thomas Macpherson, 69, former president of the American Council of Christian Churches; in Weyburn, Saskatchewan … Carl A. Warden, 56, controller of the United Lutheran Church in America; at White Plains, New York.

Elections: As first president of the United Theological Seminary of the Twin Cities (Minneapolis and St. Paul), Dr. Ruben H. Huenemann … as president of the Board of Education of The Methodist Church, Bishop Paul N. Garber … as president of the Lutheran Student Association of America, Bruce Johnson, a Stanford University senior.

Appointments: As secretary for synods and presbyteries in the United Presbyterian Commission on Ecumenical Mission and Relations, Dr. Winburn T. Thomas … as extension director of the Canadian Bible Society, J. Allan Upton … as professor of theology at the Nazarene Seminary of Tokyo, Dr. Mildred Bangs Wynkoop.

Vatican Envoy

Sir Peter Scarlett, British ambassador to Norway, will succeed the late Sir Marcus Cheke as minister to the Vatican.

Sir Peter, 55, is a member of the Church of England. He has served in Iraq, Latvia and Belgium, and has been Britain’s permanent representative on the Council of Europe at Strasbourg.

The practice is that the British minister to the Holy See is always a Protestant, and that the first secretary at the British Legation in Rome is always a Catholic. The first secretary at present is Brian MacDermot, a Downside-educated Irishman.

Catholic Efficiency

An overall rating of 9,010 out of a possible 10,000 points for administrative excellence was given to the Roman Catholic church this month by the American Institute of Management.

The non-profit AIM audit showed that the church has had a “marked improvement” in administrative efficiency since the 1958 election of Pope John XXIII.

The church’s new rating, according to the AIM, puts it in the same ranks—as far as administration is concerned—with such firms as General Motors and Procter and Gamble.

A similar audit in 1955 gave the church a rating of 8,800 points out of an optimum of 10,000. Minimum rating for excellence is 7,500 points.

“There is less of a Roman clique behind today’s decisions in the church, and more of a hard-working cardinalate,” the institute said.

Bigotry at the Olympics

A Roman Catholic prelate used his position as an Olympic Games official to bar all Protestant clergymen from the Olympic Village.

Msgr. Nicola Pavone, head of the Olympic Committee for Religious Assistance, did not relent until he had provoked an international incident. On August 26, Danish Lutheran cyclist Knut Enemark Jansen collapsed during competition and died four hours later. It was another four hours before a Lutheran pastor was informed, according to the Federal Council of Italian Evangelical Churches.

The Danish Embassy and the Federal Council lodged a sharp protest with Pavone’s committee.

Noting that the great majority of the Olympic participants were Protestants, the council charged that these had been “totally deprived” of religious counsel. As far back as March 22, the council said, it had requested that a pastor be assigned for spiritual assistance to non-Catholic Christians taking part in the games. The request was rejected.

Another formal request was made July 22, the council said, asking that a Protestant pastor be included in the Committee for Religious Assistance. Pavone again turned down the request, saying “the committee didn’t exist.”

The council also charged that listings of services in Rome’s Protestant churches handed to the committee were not distributed to the athletes.

Again on August 27 authorization was requested for Protestant pastors to visit any Olympic athlete who might want to see them, the council said. This request was likewise rejected, on Sptember 1.

The council stated that subsequently its president, Methodist minister Mario Sbaffi, requested an interview with Avery Brundage, president of the International Olympic Committee, together with Methodist Bishop Sante Uberto Barbieri, a president of the World Council of Churches, and Italian pastor Pier Luigi Jala.

The Olympics had just one more week to go when Pavone received the Protestant churchmen. Only then were the entry permits granted.

Help for the Congo

America’s largest Negro church body was urged to dispatch a core of educated youth to the Congo to live permanently, “some as missionaries and others to work in other fields and serve as ambassadors of the free and democratic way of life.”

Dr. Joseph H. Jackson, who has been president of the National Baptist Convention, U. S. A., Inc., for seven years, urged world opinion to “place the blame for the civil war in the Congo where it belongs—on the Belgians, and their long subjection of the Negro, for what they could get out of them.”

Jackson’s remarks were delivered to the opening session of the denomination’s 80th annual meeting in Philadelphia. The meeting subsequently turned into confusion with two factions claiming to have elected a president. Jackson’s re-election was challenged by Dr. Gardner C. Taylor of Brooklyn, president of the Protestant Council of New York.

The dispute was taken to court. Sessions were temporarily suspended.

‘A Mightier God’

A Michigan pastor told delegates to the annual sessions of the National Baptist Convention of America that they had a God mightier than all their problems. The meeting was held this month in New Orleans, Louisiana.

The Rev. John V. Williams of Grand Rapids, Michigan, took his cue from the theme of the convention, “Mighty Problems, Mighty Challenges, but a Mightier God.”

“During these days of problems that have become mighty and challenges that have become mighty,” Williams said, “I feel it is necessary to remind you that our God is mightier than any problem or challenge that may face us individually or collectively.

The Crime Trend

Serious crimes reached another all-time high last year, according to FBI Director J. Edgar Hoover, and still another sharp rise is indicated for 1960.

“This ominous rise in crime cannot be explained away as being due to population increase,” said Hoover. “Crime has been rising four times as fast as population. Unless positive steps are taken to check this rising crime trend, this country will face a crime problem of emergency proportions in the years ahead.”

Offenses during 1959 are catalogued in the latest Uniform Crime Report, published annually.

“The mighty problems of today are marriage, working wives and mothers, handicapped children, retarded children, and retiring at a young age. For each of these mighty problems, we have a mightier God. American homes need God as their head, for law-breaking homes will produce law-breaking children.”

The 4,000,000-member NBCA met at the same time that another Negro Baptist body—the National Baptist Convention, U. S. A., Inc., with 5,000,000 members was holding its annual sessions in Philadelphia.

Dr. C. D. Pettaway of Little Rock, Arkansas, was reelected president of the NBCA.

Baptism Goals

Southern Baptists hope to record more than 2,000,000 baptisms by the end of 1964. The figures represent a revised goal announced this month by C. C. Autrey, director of evangelism for the Southern Baptist Home Mission Board. Previous goals for the 1961–1964 period were more than 1,000,000 higher.

Autrey said the revision was made after reports indicated that baptisms this year would fall below last year’s peak of 429,063.

“We feel that these goals are realistic and well within reach,” he declared, “if Southern Baptists respond to the challenge.”

The new goals were formed through meetings of the secretaries of evangelism for the denomination’s state conventions.

‘The Gospel We Preach’

Representatives of Canadian Lutheranism, meeting in Winnipeg this month for two days of doctrinal discussion, unanimously adopted a seven-point statement on “The Gospel We Preach.”

Present at the conference were 28 representatives from 12 Canadian districts or synods of seven parent bodies in the United States.

Here is the text of the statement:

1. The Gospel is the good news of God’s promises and their fulfillment in Christ, who by his perfect obedience, suffering, death, and resurrection, has redeemed man from the fall and its consequences.

2. The Gospel is the central message of God’s unchangeable Word through which God offers, conveys, and affirms the forgiveness of sins, thus imparting life and salvation to those who believe it.

3. The Gospel is the true, divine, saving means of grace. It gives to the sacraments, Holy Baptism and the Lord’s Supper, their saving power. It creates faith to accept what it offers.

4. The Gospel is God’s unconditionally free offer of salvation to all men; its rejection seals man’s condemnation.

5. The Gospel is the means whereby God gives, together with faith in Christ as Saviour, the desire and the ability to do His will by giving us both victory through Christ in the struggle with our sinful nature and grace to grow in the virtues which characterize the new life in Christ.

6. The preaching of the Gospel is the proclamation of the Christ of the Scripture; God incarnate, who died for our trespasses, rose for our justification, and lives and reigns with the Father and the Holy Spirit, who together with the Father sends the Holy Spirit; He is the head of the Church, which is His body, and He will return to judge the living and the dead.

7. The Lord, who builds His church through the preaching of the Gospel, has expressly commanded, that they who believe in the Gospel must bear witness to it; “Go into all the world and preach the Gospel to the whole creation.” Mark 16:15.

The doctrinal talks were arranged in place of unity discussions which the Canadian groups had held annually for five years up to 1959. They were temporarily suspended last year pending completion of merger negotiations among several parent bodies in the United States.

THE EPISTLES OF EUTYCHUS (YEW’-TI-CUSS)

… The jet take-off of your first issue is going to be something to see!

But sir, you need a Pseudonymous Letter Writer, for which position 1 herewith make application. I can hear you muttering, “The pseudonymous, while not synonymous with the anonymous, is equally pusillanimous …” I wish you wouldn’t talk that way. Where would American literature be without Mark Twain? Besides, as that great master of pseudonymity, Sören Kierkegaard, has explained, using a pseudonym may show too much courage rather than too little! My nom de plume suggests not a personality but a picture. Easy slumber under sound gospel preaching was fatal for Eutychus. The Christian Church of our generation has not been crowded to his precarious perch, but it has been no less perilously asleep in comfortable pews …

So began the epistles of Eutychus (cf. Acts 20:9) in the very first issue of CHRISTIANITY TODAY.

For more than 100 issues, the “epistles” have led off this magazine’s letters-to-the-editor section, known as “Eutychus and his kin.” Now, Eerdmans is bringing out a collection of these humorous but pointed features under the title, Eutychus (and his pin).

Basically a series of theological reflections, the Eutychus essays won popularity and stature in the annals of religious journalism with terse wit and a premium on timeliness. When toothpaste additives seized advertising headlines, Eutychus saw the chance to dramatize redemption as the basic ingredient of Christianity. When togetherness began to beckon for intellectual attention, he compared it to the “crowded emptiness” of life outside of Christ. When Sugar Ray Robinson regained ring acclaim with a spectacular knockout, a quip of the champion was applied to a brief dissertation on communications.

Sometimes Eutychus becomes a poet, sometimes a playwright, and occasionally a cartoonist.

No topic has been beyond his reach. The commentaries have embraced every major holiday (“Sirens on New Year’s Eve chill us with prospect of atomic war, but bells speak of peace”), the electronic organist (“Beware of blasting”), insects at a picnic (“Are we to choose, then, the liberty of the rebel fly, or the burden of the adjusted ant?”), fashion (“The toughest assignment is to ignore fashion for the sake of truth”), collage (“now regarded as a fine art as well as a kindergarten pastime”), and pastoral clinics (“Many contemporary sermons are lacking in organization. Give your sermons the Connective Test”).

With the appearance of the Eutychus collection ends the mystery of authorship. The hitherto anonymous scribe is a 43-year-old father of five, the Rev. Edmund P. Clowney of Willow Grove, Pennsylvania, upon whom CHRISTIANITY TODAY has prevailed to carry on his fortnightly frolics for another year of publication.

Clowney (A. B. Wheaton College, B. D. Westminster Theological Seminary, S. T. M. Yale Divinity School, candidate for Th. D. Union Theological Seminary, New York) is associate professor of practical theology at Philadelphia’s Westminster Seminary. His gifts in the lighter vein can be traced back to the days in which he edited a campus weekly, The Wheaton Record. But his writings readily take on a serious air, as Eutychus readers well know. Clowney’s second book, due next year, is titled Preaching and Biblical Theology. Also an amateur pastel artist, he illustrates his own copy.

“It would be much beyond the competence of the author to present an adequate apology for this edition of pseudepigraphical literature,” says Clowney in the introduction to his first volume. “Eutychus was summoned to his post as a symbol of Christians nodding, if not on the window sill, at least in the back pew. He has sought to prove, in this emergency, that the pin is mightier than the sword. His supreme accolade came from a fellow-correspondent who sent a genuine straight pin to use in deflating ecclesiastical pretense.”

Clowney recognizes “hazards in withdrawing from the aloofness of pseudonymity.” Why the mystery? “May I plead that the shelter was designed as a cloister and not a duck-blind! Since drowsiness in my case is in no sense fictional, perhaps I may hang up a ‘Do Not Disturb! sign’ and retreat to my window seat.”

Ever one to sense the lighter side, Clowney found he could not resist the injection of a Eutychusism even in the sober formality of a CHRISTIANITY TODAY biographical data form. Asked his knowledge of languages, Eutychus replied that he could read Greek, Hebrew, Latin, French, Dutch and some German. And English? “Reading, speaking—some writing.”

Islamic Defense

Ten thousand South African Moslems gathered for a rally near Capetown heard one of their leaders defend Islam this month against what he said were “attacks which spared no effort to vilify it.”

Ahmed Deedat directed his remarks in particular against Dr. Joost de Blank, Anglican Bishop of Capetown, for allegedly “trying to poison the minds of Christians against Islam” by describing Mohammed as “a sincere man but a false prophet” and asserting that there was no need for any religion in South Africa save Christianity.

Deedat said Islam was the only non-Christian religion which believed in Christ and his miraculous birth, and accepted him as a messiah.

He said he deplored the attack on Islam made by Archbishop de Blank because “Christianity and Islam have so much in common.”

He answered the charge that Moslems reject Christianity by observing that various denominations of the Christian Church also reject one another.

In addition, he denied the “so-called menace of Islam” by asserting that there was not a single Moslem mission in Southern Africa.

“Who is it, then,” he asked, “who is doing the attacking? Could not Moslems claim our faith is menaced by Christianity? To describe Mohammed as a sincere man but a false prophet is a contradiction in terms. Could a false prophet found a religion that has 500,000,000 adherents, and create a true brotherhood of man throughout the world irrespective of race or color?”

Bishop’s Deportation

Two days after his return from five months’ voluntary exile, Anglican Bishop Richard Ambrose Reeves of Johannesburg, a foe of South Africa’s apartheid policies, was secretly deported to England.

Surrounded by nearly a dozen security branch detectives, Reeves was placed aboard a South African Airways plane while it was still in the hangar at Jan Smuts Airport in Johannesburg. His seat had been reserved by authorities under a different name.

The 60-year-old church official had been served with the deportation order and given 30 minutes to pack.

Reeves fled South Africa earlier this year to escape feared arrest when a state of emergency was declared following racial riots. He first went to the British protectorate of Swaziland, then to Southern Rhodesia, before going to London.

A Briton, the bishop was deported under a law providing for such action “in the public interest.”

The World Council of Churches asked its South African churches for a full report. Reeves is a member of the WCC’s Central Committee.

A Cabinet Christian

In the cabinet of Japanese Prime Minister Hayato Ikeda is Mrs. Masa Nakayama, the welfare minister, who has a Christian educational background. She is the first woman ever to become a member of the Japanese cabinet.

A member of the Liberal-Democratic Party, Mrs. Nakayama has served as the chairman of the Special Committee for Repatriation of Overseas Japanese and as the parliamentary welfare vice-minister.

After graduating from a mission school in Nagasaki, Mrs. Nakayama went to Ohio Wesleyan University, where she earned a B. A. degree.

Although Mrs. Nakayama, a Methodist, is not an active church member today, the fact that her upbringing and education is Christian is attracting the attention of many Japanese, Christian and non-Christian alike. Especially, her future success in the office is a great concern to Japanese Christians who remember a bitter experience of having had a Christian prime minister, Tetsu Katayama, whose term ended in failure.

Forgotten Candidate

A cloud on the horizon no larger than a man’s hand threatens to take on dimensions in the 1960 national election that presage a storm in the years ahead. The “weather prophet” in this case is a distinguished and dignified Baptist minister, Dr. Rutherford L. Decker, who is candidating for the presidency of the United States on the Prohibition Party ticket.

A revived and revitalized party with an aggressive young campaign chairman (Earl F. Dodge) and a municipal victory in Winona Lake, Indiana, to boost its morale is looking toward tremendous increase over its 10-state, 41,937-vote showing in 1956.

“We are experiencing a 100 to 150 per cent increase in interest at our national headquarters in Winona Lake,” says Decker. “We are planning to be on the ballot in 23 states.”

A staunch evangelical and pastor of the Temple Baptist Church of Kansas City, Missouri, Decker has been a member of the Prohibition Party since he was 14 years old, and is convinced that his service to his country is best expressed through this political leadership. “America,” he says, “is still basically a Christian nation. Our morality is derived from the Hebrew-Christian heritage.” His party receives support from Jews, Christian Scientists, and some Roman Catholics, although its origins are Protestant, and its national motto is the biblical text, “Righteousness exalteth a a nation, but sin is a reproach to any people” (Proverbs 14:34).

Alcohol is only one segment of the national problem, Decker is quick to state; and the Prohibition Party has its views well formulated on such subjects as civil rights, assistance to backward nations, etc. But the party’s unique emphasis has always been symbolized in its name, and for 91 years it has unwaveringly championed the view set forth in its first political platform:

“The traffic in intoxicating beverages is a dishonor to Christian civilization, inimical to the best interests of society, a political wrong of unequalled enormity, subversive of the ordinary objects of government, not capable of being regulated or restrained by any system of license whatsoever, but imperatively demanding for its suppression effective legal Prohibition, both by State and National legislation.

“… In view of this, and inasmuch as the existing political parties either oppose or ignore this great and paramount question, and absolutely refuse to do anything toward the suppression of the rum traffic, which is robbing the nation of its brightest intellects, destroying international prosperity and rapidly undermining its very foundations, we are driven by an imperative sense of duty to sever our connection with these political parties and organize ourselves into a National Prohibition Party, having for its object the entire suppression of the traffic in intoxicating drinks.”

A former president and executive director of the National Association of Evangelicals, Decker says that his religious affiliation in no way interferes with his political candidacy. “I have always known that the grace of God is not limited to any one church,” he avers. “There is no human person or institution to whom I owe anything except love, sincerity and justice.” Raised in an Anglo-Catholic home, where drinking was customary, he now believes that “the only ultimate answer to the alcohol question is prohibition.”

Decker points out that today a fourth of all alcohol consumed in the United States is bootlegged and illegal. More significantly, he quotes Dr. Andrew C. Ivy of the University of Illinois medical school, to the effect that a new wave of prohibition sentiment may be expected in America about 1965. By that time, according to Ivy, it is expected there will be one or two severe alcoholics in every American family, and the public may be roused to action.

Toward such a goal the Prohibition Party is pointing. When the Volstead Act was passed in 1918, Decker explains, the people wanted Prohibition overwhelmingly, but governmental machinery was lacking to implement it; therefore Prohibition failed and repeal followed. This time, he says, “We want to be ready to take over the government. Then we will be sure that it will work.”

The way is not easy, for many states frown on political third parties and by requiring thousands of signatures, make it almost impossible for them to get on the ballot. In some states it is quite legal not to bother to count third party votes, so that the Prohibition Party will never know exactly how many votes are cast for its candidates.

Yet Decker says, “We have every reason to believe that the great majority of the people of the United States are enlightened, decent people, living in good families, who need a political party to raise the standard of righteousness concerning the vital issues facing our nation to which they can rally. We are not so much interested in winning elections as we are in providing that standard.”

Whither Alcoholism?

The 86th Congress virtually ignored the problem of alcoholism, which now claims more than 5,000,000 victims in the United States.

In the House, eight bills were introduced to curtail drinking aboard planes, two to set up education programs on the perils of liquor, one to establish a medical advisory committee in Health-Education-Welfare Department, and another to abolish alcohol advertising. All died in committee.

In the Senate, Democratic Senator Strom Thurmond of South Carolina also sponsored a bill which would have outlawed the consumption of alcoholic beverages aboard commercial and military aircraft. An interstate commerce subcommittee held a brief hearing on the bill shortly before the political conventions this year and favorably reported the bill to the full committee headed by Democratic Senator Warren G. Magnuson of Washington. The full committee took no action.

The Federal Aviation Agency opposed passage of the bill on the grounds that it had already established a regulation of its own to deal with the problem of drunken airline passengers. The FAA rule forbids a passenger to bring his own drinks and places at the discretion of stewardesses the amount of liquor to be served. The FAA’s authority over passengers is limited, however, and there is a legal question as to whether the regulation may be adequately enforced.

Pilots and stewardesses had collectively favored enactment of the Thurmond measure. Thirteen top-ranking Protestant churchmen did, too, in a letter to Congressmen.

The National Temperance League cites grass-roots apathy in the failure of Congressmen to take action against liquor traffic even though it poses a major health and safety problem in addition to moral implications.

“Unless Congressmen see a strong upsurge in temperance sentiment,” says Executive Secretary Clayton M. Wallace, “they can hardly be expected to risk their political futures.” Wallace called for “more fight” in local option issues.

Day of Prayer

President Eisenhower is calling upon Americans to observe the 1960 National Day of Prayer on Wednesday, October 6.

In setting aside the day, Eisenhower asked his countrymen to remember:

“First, that it is not by our strength alone, nor by our own righteousness, that we have deserved the abundant gifts of our Creator;

“Second, that the heritage of a faith born of hope and raised in sacrifice lays upon its heirs the high calling of being generous and responsible stewards in our own and among the kindred nations of the earth;

“Third, that in this time of testing we shall ever place our trust in the keeping of God’s commandments, knowing that He who has brought us here requires justice and mercy in return;

“And finally, that as we lift our thankful hearts to Him, we will see clearly the vision of the world that is meant to be and set our hearts resolutely toward the achievement of it.”

The annual National Day of Prayer was proclaimed by President Eisenhower under a joint resolution approved by Congress in 1952. It provided that the President “shall set aside and proclaim a suitable day each year, other than a Sunday, as a National Day of Prayer on which people of the U. S. may turn to God in prayer and meditation at churches, in groups and as individuals.”

It is the nature of regenerated man to voice his praise of God in poetry and song. Music and verse are natural handmaidens of true worship—that outpouring of soul in which the Christian seeks to express something of the worth-ship of God, of his adoration for and delight in his Creator and Redeemer.

Praise and worship require words, and these words more often than not take some form of poetry. Throughout the long ages saints have sung of the mercies of God in verse, and one of the richest heritages of Christianity is its shining treasury of poetry. Each age in Church history and each branch of Christian thought and experience has added its own peculiar riches to the story. What treasures are we twentieth century Christians contributing to the storehouse of worship? What inheritance are we passing on to our children and to our children’s children?

The Dearth of Praise

The truth is that Christian praise has fallen upon sorry times in our generation. Much contemporary evangelical verse lacks creative power, fresh imagery and literary artistry. Our songs, while published in greater quantity than ever before, are often weak, immature, subjective, lacking in skill and beauty, unworthy, sometimes even irreverent. If they speak glowingly of Christian experience, it is likely to be Christian experience of the most elementary type. Many of them seem to have but a nodding acquaintance with theology in its truly scriptural sense, and display little or no familiarity with the great doctrines of the Christian Church. Why?

The gravest and most basic reason for the poverty of our praise today is the shallowness of our Christian experience and our contentment with our spiritual status quo. We live in an age when contemplation is almost unknown; when bustle and rush are the order of the Christian day; when feverish activity is equated with true Christian service; when organization and modern methods of advertising and salesmanship are sought in place of the Spirit’s breath; when record-breaking crowds and dazzling statistics are accepted as hallmarks of spiritual success. Small wonder, then, that there is so little true poetry among us, that our mass-produced songs have so little depth. True praise is the outgrowth of long, silent, steadfast, adoring gazing upon the face of God: and few there be these days who know very much about such worship.

Even so, it would seem that Christian verse has suffered more than other forms of Christian literary expression. Why?

Editorial Policy

I wonder if much of the blame may not lie at the door of our contemporary religious journalism? Christian journalism has not failed to grow with the years. Some Christian periodicals now compare favourably in general editing and exterior qualities with the best in the secular field, while still retaining the Christian grace of restraint and the impress of true spirituality essential to a magazine of their calling. All honor to the clear-thinking and hard-working editors who have brought about such literary improvement.

Somewhat less sanguine, however, is the situation with regard to Christian verse. Many editors, quick to see in our contemporary poetry the sloppiness, sentimentality and poor workmanship that have made it an embarrassment to thinking Christians and a poor witness to the world, have sought to stem the flood of mediocrity by adopting a policy of publishing no verse at all. Others have so sharply restricted the space allotted to poetry that they might as well have banned it outright.

Thus has been brought about a situation which has not only failed to enrich the treasury of Christian praise, but has actually impoverished it. The door is virtually closed upon the Christian poet who, aware of the deficiencies of present-day Christian praise, would earnestly and intelligently seek to produce on a higher level. Good contemporary verse that might have followed the natural course of appearing in a conservative Christian periodical, attracting to itself a worthy musical setting, thence passing in time into a good hymn book and so entering the treasury of Christian worship, has no longer any outlet. After the same fashion the beautiful and worshipful hymns of the past which for generations have been kept before the Christian public by frequent reprinting in periodicals are brought before them no more; and so the grace and benison of good and timeless verse, which might have served as inspiration and model to new writers as well as food for the souls of all readers, is denied us.

Yet verse of one kind or another will always be written, for it is a natural expression of devotion to God. And Christian poetry need not be unworthy. Despite the compulsion of the times, there are still among us those of a contemplative turn of mind, possessed of a natural felicity of expression and a capacity for hard, self-critical work. These Christians seek the face of God, and on seeing it, cannot but burst forth in song. But what happens to such souls?

Compromise of Standards

Most of the magazines whose standards they respect use no poetry. Periodicals of lesser standing publish verse, but in so undiscriminating a manner as to repel a sensitive writer. Some verse-writers turn to the gospel song field, where a sort of success may readily be found; but many thoughtful writers, unable to reconcile themselves to the type of music involved, either leave the field or continue in it with a sense of unhappy compromise. Still other poets, unable to hold back their natural tide of song, turn to the secular field, albeit regretfully. Here, if he is able, a serious writer can find an outlet with satisfying artistic standards, but must publish with the knowledge that he is doing nothing for the cause of Jesus Christ whom he loves and truly desires to serve. No matter what compromise he makes, the Christian poet of any serious standards is unhappy.

Most such writers eventually turn to writing prose. If a man has anything real to say in verse, he will have something to say in prose; if he has any real skill as a poet, he can develop a facile and compelling prose style with a little effort. Editors of the best Christian periodicals will welcome his manuscripts, will pay him well, and will ask him for more work than he can do. His profession will possibly lay claim to his gifts, and before he knows it he will probably have produced a book or two, perhaps even in the Christian field. But although he may have found a worthy sphere of service, even of Christian service, he will never be wholly satisfied in such work.

If he has a singing soul, he will still want to write poetry. He will steep himself in the best of the secular and Christian writers, and will long to lift up his heart to God in song—good song, worthy song, true Christian praise. If he is a persistent person, he may have a private notebook, known only to a few kindred spirits, wherein his unrestrained songs lie hidden; or he may publish an occasional poem in an obscure paper; but he can never find his highest happiness in his writing, nor make his truest contribution to the devotional life of the Church of Christ.

The Waste of Talent

Artistic expression demands outlet if it is not to stagnate, and this is especially true of poetry. As one song finds outlet, another wells up within the heart of the singer. I venture to say that many of the most glorious and uplifting hymns of the Church might never have been written had not the authors had reasonable assurance of a suitable outlet. If for lack of such outlet today our contemporary stream of worthy praise is dried up at the source, who can measure the effect on the Church of the future? “Protestantism’s greatest gift to Christianity is, I think, its hymnody,” writes Dorothy Thompson in Reader’s Digest (Feb., 1960). The Christian Church of today needs, and sorely needs—needs as it has seldom needed before—the strength and inspiration of its singing souls. How little can we afford such waste of leadership in devotion, in worship, in praise!

What Solution?

It is up to our leading periodicals [had they courage to take the ban off Christian poetry,] to allot sufficient space to verse to allow its writers the scope they require. If they would then set up high standards and adhere steadfastly to them, would return all poor verse without comment and publish what is good; if they would regularly bring before their readers the best in Christian poetry of other ages, they might be surprised at the number of singing souls among us still, their melodies all but quenched by discouragement, who would lift up their hearts with a thrill of joy and begin anew again. And there might yet be produced in our generation contemporary songs that would become true and worthy instruments of God’s most holy praise, songs that would live to bless forever the hearts of worshiping believers everywhere.

E. MARGARET CLARKSON

Toronto, Canada

‘EVACUATION ROUTE’

On all major highways leading from our American cities today, there can be seen a sign—a blue shield with white lettering—“Evacuation Route.”

Where highways divide it is indicated that the evacuation route is in either direction, away from the city.

But as one travels on, one never comes to a sign which says “Safety,” or “You Have Arrived.”

These signs are indicative of the times in which we live. The Civil Defense Office is doing its best to prepare our citizens for possible danger. Air raid centers are designated, procedures in case of attack are outlined, and evacuation routes are mapped out and identified.

That all such planning has a symbolic significance few people appear to realize. The Bible foretells cataclysmic events with amazing integrity, and it should lead men and women to stop and evaluate the state of the world and the divinely prepared “Evacuation Route” by which we may pass from dire jeopardy to the safety of God’s assured salvation.

The evacuation routes indicated on our highways are a cold, realistic provision for a contingency.

We hope and pray that a sudden catastrophic atomic attack will not happen. We doubt if it will. But the possibility of such an attack leads our defense authorities to make the best provision they can under the circumstances; and, rather than deride them, we should accept these protective measures with understanding appreciation.

Why then do we view with unbelief, antagonism, or complete indifference the prophetic references to climactic events when God rolls down the curtain of history as we know it?

Why do we seem to resent the clear statements of Scripture with reference to the cataclysm in which the world will some day be engulfed?

If God in his mercy has warned men to flee from the wrath to come, who is man that he should say there will be no wrath from which to flee?

To say that the Old Testament prophets spoke of a tribal god of war, while we affirm faith in the “God of the New Testament” who is an image of Love and Compassion, is a little ridiculous when we find Christ himself foretelling the doom of the world, the wrath and judgment of God, and his own sudden appearance in power and in glory.

The simple fact is that in both Old and New Testaments we are told of the end of the age, warned to prepare for the awesome event, and told of the safe and sure “Evacuation Route” which leads not aimlessly to an uncertain destination but surely to that haven of safety from which not even the demons of hell can snatch the child of God.

Eschatology (the doctrine of last things) has been discredited by those who do not accept the Christ of the Scriptures, by unwarranted “date setters,” and by many Christians who neglect the doctrine and ought to know better.

Strange as it seems, nothing is surer to evoke a scornful cry of “crackpot” than a mentioning of the Second Coming of Christ. Yet no one doctrine in all of the New Testament receives so much space. One reads the clear and repeated statements of Christ that he is to return to this earth.

There are many tortured “explanations” of our Lord’s return, none of which can stand the clear light of Scriptural statement. Among them are:

1. That his coming was at Pentecost—despite the fact that Paul and others wrote of the Second Coming of Christ as a certain and longed-for event years after Pentecost.

2. That the Second Coming of Christ occurs at the death of believers—despite the fact that not one passage of Scriptures can be interpreted thus.

3. That the spread of Christianity is the Second Coming of Christ. The trouble with this concept is that the spread of Christianity is a process while the return of the Lord is an event described in the Bible as the cataclysmic and final denouement of this age.

One reason many good people have neglected the teaching of Scripture with reference to Christ’s return has been the unwarranted, opinionated statements of enthusiasts. This is not a valid excuse, however, for we are not responsible to any man for his interpretation of the Scriptures, but we are responsible to God who has in his mercy told us not only of the certainty of the last days but many of the things to take place.

Christ affirmed his return many times. In Matthew 26:64 we read: “Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”

On the Mount of Ascension, awestruck disciples gazed at his receding form in the heavens, and two men suddenly stood by their side and said: “Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”

The manner of our Lord’s return is described in these words: “For the Lord himself shall descend from heaven with a shout.” And again: “Behold he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail, because of him. Even so, Amen.”

Peter describes the event in these words: “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with a fervent heat, the earth also and the works that are therein shall be burned up.”

Paul speaks of the same event in these sobering words: “And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and obey not the gospel of the Lord Jesus Christ.”

When we pass the sign “Evacuation Route,” we ought to be reminded afresh of our redemption in Jesus Christ.

We should also be reminded of Isaiah’s warning: “And the haughtiness of man shall be humbled, and the pride of men shall be brought low; and the Lord alone will be exalted in that day.… And men shall enter the caves of the rocks, and the holes of the ground, from before the terror of the Lord, and from the glory of his majesty, when he rises to terrify the earth” (Isa. 2:17, 19, 20, 21).

We in America might possibly have to take advantage of an “Evacuation Route” in our area someday. But one thing is certain: all men outside of Christ will someday be looking for a place to hide from his glorious presence, and they will be unable to find one.

The divinely ordained place of safety—for now and for eternity—is at the Cross of Calvary. It is our sure evacuation route from the judgment of sin.

God grant that the Church may not fail in pointing men to safety.

L. NELSON BELL

FOUNDATION AWARD

With the greatest pleasure we announce the first award of the Eutychus Foundation, a non-profit, non-endowed, unincorporated organization dedicated to the recovery of Good Humor in the Christian world. The noble prize-winner will be cited immediately after this brief message from the Foundation.

The trustees of Eutychus Foundation, J. J. Peterson, Eugene Ivy, Kurt Grundgelehrt, et al, wish to correct several misunderstandings that have already arisen with respect to our work. 1. We do not solicit funds. Door-to-door canvassers claiming to represent the Foundation should be given tracts, not money. Please do not send contributions either to CHRISTIANITY TODAY or to Hybrid, Nebraska. 2. We do not sell frozen custard or operate trucks, or bicycles with or without bells. It is true that our slightly anonymous founder likes ice cream and wears a bell on his academic cap, but the two have no connection, the latter being a medieval tradition associated with his office as fatuus magnificus. 3. Our repeated refusal to insert the word “clean” in our statement of purpose does not imply that we are opposed to Good Clean Humor, but only to redundancy. 4. We are a nonpolitical organization, supporting virtually all candidates for public office in appreciation of their vast, if unintentional contributions to the cause.

To borrow a phrase in an election year, we stand on the Threshold of a New Era in humor. Not a month ago, according to the press, a prominent clergyman called for more humor in a New York pulpit, and proceeded to meet the need with an engaging tale about his being locked out of his apartment in his underwear. Leaf through any copy of Manse Beautiful, or Better Churches and Parsonages, and note the ads for “365 More Snappy Pulpit Stories” and “Choice Chancel Chuckles.”

Our Eutychus Foundation Award is not presented to any of these comedian divines, however, but to a periodical that has made quite another contribution to Good Humor. The first Gold Pin goes to the editor of CHRISTIANITY TODAY. Not the least of his services to Good Humor has been the policy of containment by which this column has been kept mercifully brief. The citation, however, reads: “for his love of the Good News, the message which dissolves pride in humble laughter and leads to joy through penitent tears.”

EUTYCHUS

MISSION AND MISSIONS

I am very much heartened by reading your … thought-provoking editorial “From ‘Mission’ to ‘Missions’ ” (Aug. 1 issue).

… [This and] Mr. F. Dale Bruner’s article are the two most creative and constructive pieces of writing on Christian missions that I have ever read.

MING C. CHAO

Flushing, N. Y.

The editorial “From ‘Mission’ to ‘Missions’ ” carries these words: “If history’s next major event is not the Lord’s return—which believers in every generation hopefully anticipate—then the Church’s task becomes more awesome than ever.”

Permit me to say just this: Unless the Church quickly recognizes that Christ is already with us and stops that constant looking over the horizon for relief, she will never do her task. No, Christ is not coming! If we believe what we preach, He is already here!

BOYD E. BONEBRAKE

The Mennonite Church

Deer Creek, Okla.

I cannot help but compliment you on your missionary zeal in wanting to bring the “message of salvation” to all men.… I am glad that you are concerned for the spiritual welfare of man, but I believe that the Gospel speaks also to the physical welfare.…

I am not saying that the Church should merely send some form of technical aid through a specialized personnel that are not dedicated to the service of the Lord, or to send those who are not able to bring the full Gospel along with their abilities to help their fellow man in his physical need. But I cannot comprehend the utterances of divine words of love to a sick or hungry crowd day after day, and take no concern for their physical welfare.…

You know, I wouldn’t doubt if Christ were here right now in his physical presence that He might even help some hungry people to contour farm.

RICHARD E. WRIGHT

New Philadelphia Moravian Church

Winston-Salem, N. C.

Your excellent paper was never finer than the current (Aug. 1) edition. It warmed my heart in a wonderful way, for I was raised in China in a missionary home and I spent my best eight years in Tanganyika Territory as a missionary doctor.

I must obey a whim which insists that I send a copy to each member of my denomination’s (Augustana Lutheran Church) Board of World Missions.…

J. B. FRIBERG

Minneapolis, Minn.

The August 1 issue—loaded with Christian missions—is excellent. I know no periodical anywhere that can touch this fortnightly for power-packed, pertinent information vital to the twentieth-century pulpit.… It is an indispensable aid to us preachers on the battle line.

STUART H. MERRIAM

First Presbyterian Church

Portsmouth, Va.

Before the Lord Jesus Christ there were more than 20 prophets which taught the divine truths when the people had gone astray. But the Christian churches are too stubborn and will not confess their failures in spite of threat of hell and near general judgment. They do not accept any prophet which the Lord has sent to us after His coming upon the earth. It is the question—how many clergymen have read the writings of such great prophets as Jakob Boehme, Emanuel Swedenborg and Jakob Lorber, … not to mention many others less significant. Before the Lord Jesus Christ, the Jewish priests stoned their prophets. The Christian clergies kill the prophets, keeping them in the grave of silence.

… It is the last time to turn to the buried prophets and learn from them that there is one God Jesus Christ who is the spiritual trinity of Love, Wisdom, Truth, and Power in one person. The Gentiles are mentally sound enough in order to understand that three persons never are one.

All missionary work must be changed in accordance with the writings of the above-mentioned prophets.

HERMAN MIERINS

Chatham, N. J.

One gets rather tired of the kind of thins Dr. Packer says about Protestant Missions policy “that indigenous churches should be given no more than colonial status in relation to the mother church” (Dec. 21 issue).

May I quote from Working His Purpose Out by the Rev. Edward Band, page 335. “In October, 1912, the Swatow Mission Council invited the Presbytery to take an important step towards the goal of an independent church by assuming the financial responsibility for its pastors, etc.…”

That was almost fifty years ago and there is no reason to think that the English Presbyterian Mission was unique in this policy of aiming at a goal of indedepence. From my own experience the statements in this paragraph are just not true.…

It is also a terribly sweeping statement: “… It is in the towns that resentment and suspicion of the mistionary movement are strongest.” It certainly is not true of Malaya.

R. A. ELDER

Johore Bahru, Malaya

HEIRS OF THE COVENANTERS

The letter from Mr. H. M. Weis, of Pensacola, Florida (Aug. 1 issue) caught my attention. It brought out so clearly the tragedy of churches that have wandered away from their moorings, that are floundering in a sea of relativism, that are trying to discuss and solve present-day man’s problems while disregarding God’s answer given to us 2,000 and more years ago. What Mr. Weis says is true—man’s nature and his problems have not changed much since the time of Christ. God is the same, man is the same, sin is the same; the Bible still is applicable. We need only to apply its ageless truths to 20th century problems.

I wish Mr. Weis could have visited our Adult Bible Class while travelling in the Southwest. It is my privilege to teach this class of alert and intelligent adults who study the Bible as the Word of God revealed, who love its truths, who apply its principles to their everyday lives, and who are hungry for more.

We are a part of the Reformed Presbyterian Church in North America, General Synod, “Heirs of the Covenanters,” established in this country in 1774 and still proclaiming the faith once delivered to the saints.

HARRY H. MEINERS, JR.

General Secretary

Reformed Presbyterian Church in North America, General Synod

Las Cruces, N. Mex.

It is extremely hard to understand why, with so many … capable Christian writers at work, the corporate Churches and their study material can be as far “off” as they are. As an officer and sometimes teacher in the Presbyterian Church U.S.A., I feel this very keenly, especially in view of the fact that so many of your evangelically sound articles are written by Presbyterians. It is to be hoped that God wall use your magazine and other such influences to bring about a reformation in the thinking of the Churches.

NORMAN B. ASH

Oklahoma City, Okla.

Fall And Winter Forecast

A dip into the titles of religious books projected for fall and winter reading by American publishers reveals a rich and tempting feast of good things. It is manifestly impossible to give a comprehensive survey of these titles, but the following sampler should whet the appetite of the bibliophile. There is no attempt here to pre-evaluate. In due time CHRISTIANITY TODAY’S 100 capable reviewers will report on these and other volumes, furnishing skilled guidance in their specialized fields.

The most tintilating announcement is the publication in March, 1961, of the New English Bible of the New Testament by the Oxford University Press and the Cambridge University Press. This translation of the Bible in current English sponsored by the major religious bodies (other than Roman Catholic) in the British Isles has long been awaited by Americans. It is the fruit of 13 years cooperative work on the original Greek texts by a group of top scholars and literary advisors. Interesting comparisons are bound to be made with the Revised Standard Version. Some are predicting a new British invasion of American church life as significant as that accomplished by the King James Version.

A classification by fields of interest may serve as the best framework for presenting the new titles:

In the field of SYSTEMATIC AND BIBLICAL THEOLOGY, Eerdmans promises Special Revelation and Biblical Theology by Bernard Ramm; Westminster, Hermann Beem’s Dogmatics; Cambridge, Victor and Victim by J. S. Whale; Sheed and Ward, The Resurrection of Christ by Francis X. Durrwell; Abingdon, W. Russell Bowie’s Jesus and the Trinity; Inter-Varsity, Leon Morris’ Spirit of the Living God; and Baker, The Way of Salvation by Gordon H. Girod.

Books on APOLOGETICS, PHILOSOPHY AND SCIENCE include John Dellenberger’s Protestant Thought and Modern Science (Doubleday); J. B. Phillips’ God Our Contemporary (Macmillan); Stanley E. Anderson’s Our Dependable Bible (Baker); Arthur F. Holmes’ Christianity and Philosophy (Inter-Varsity); John McG. Krumm’s Modern Heresies (Seabury); and Jules L. Moreau’s Language and Religious Language (Westminster). Adrienna Koch edits Philosophy for a Time of Crisis (Dutton) in which leading philosophers express their views. John C. Whitcomb, Jr. and Henry M. Norris collaborate in The Genesis Flood (Presbyterian and Reformed).

CHURCH HISTORY AND BIOGRAPF seem to dominate the lists. From scores of titles the following seem outstanding: History of Religion in the United States by Clifton E. Olmstead (Prentice-Hall); The German Phoenix by Franklin H. Littell (Doubleday); An Era in Anglican Theology 1889–1939 by the Archbishop of York (Scribner’s); Calvin: Institutes of the Christian Religion, edited by John G. McNeill (Westminster); The Calas Affair by David D. Bien (Princeton); The Birth of the Gods by Guy E. Swanson (Michigan); Man as a Churchman by Norman Sykes, and English Religious Dissent by Erik Routley (Cambridge); Constantine and Religious Liberty by Hermann Doerries (Yale); Story of the American Religions by Hartzell Spence (Winston); The Inextinguishable Blaze by A. Skevington Wood, and Makers of Religious Freedom by Marcus L. Loana (Eerdmans); Methodism and Society in Theological Perspective by S. Paul Schilling (Abingdon); The Kingdoms of Christ by Peter Bamm (McGraw-Hill); Newman the Theologian by J. H. Walgrave (Sheed and Ward); and Eivind Berggrav: God’s Man of Suspense by Alexander Johnson (Augsburg).

In this connection may well be recognized several WORKS OF REFERENCE. Putnam announces the first book of its 12-volume History of Religion—The Ancient Gods by E. O. James. Scribner’s offers Volume I of American Christianity prepared and written by H. Shelton Smith, Robert T. Handy and Lefferts A. Loetscher. Volume 2 is now being completed. Sovereign Grace is producing an Encyclopedia of Christianity edited by Edwin H. Palmer with John Murray as editorial adviser. Then there are A Dictionary of Life in Bible Times by W. Corswant (Oxford) and The Bible Companion, edited by William Neil (McGraw-Hill).

In the area of OLD TESTAMENT, Eerdmans has The Old Testament View of Revelation by James G. S. S. Thomson; Baker, The Gospel in the Old Testament by Don Brandeis; and Seabury, God and History in the Old Testament by Harvey H. Guthrie, Jr.

In NEW TESTAMENT, Westminster offers Paul S. Minear’s Images of the Church in the New Testament; Seabury, Oscar J. F. Switz’ One Body and One Spirit; Abingdon, Edward P. Blair’s Jesus in the Gospel of Matthew. To the growingly popular Tyndale Series Eerdmans adds The Gospel of Mark by Alan Cole and The Epistle to the Hebrews by Thomas Hewitt. Ten volumes have already been published.

In GENERAL BIBLE STUDY: Baker will add two new titles to its Shield Series—The Gospel of John by V. Wayne Barton and The Epistles to the Corinthians by Herschel H. Hobbs. Eerdmans is readying Volume 2 of D. Martin Lloyd-Jones’, Studies in the Sermon on the Mount and two other titles, The Gospel Miracles by R. S. Wallace and The Stranger of Galilee by R. E. O. White. Concordia adds to its major opus, Luther’s Works, his Lectures on Genesis. And from Westminster will come Suzanne de Dietrich’s God’s Unfolding Purpose; from Knox, Walter Luthi’s Saint John’s Gospel.

Turning to PASTORAL PROBLEMS we find Making the Ministry Relevant, edited by Hans Hoffmann (Scribner’s); Efficient Church Business Management by John C. Bramer, Jr. (Westminster); A Theology of the Church and the Ministry by Franklin M. Segler (Broadman); Redemptive Counselling by Dayton G. Van Deusen (Knox); and The Ministry and Mental Health, edited by Hans Hoffmann (Association). In view of the growing interest of pastors in the field of PSYCHIATRY it may be appropriate to list here Christian Courage for Everyday Living by Andrew Kosten (Eerdmans); Toward Health and Wholeness by Russell Dicks (Macmillan); Why Did It Happen to Me? by David Belgum (Augsburg); Retarded Children: God’s Children by Sigurd D. Peterson (Westminster), and Secrets of a Happy Life by David O. McKay (Prentice-Hall).

And then there is SERMONIC literature: Westminster will issue Emil Brunner’s I Believe in the Living God and Biblical Authority for Modern Preaching by Charles W. F. Smith; Broadman offers Behold the Man by Walter Pope Binns; Scribner’s, This World and the Beyond by Rudolph Bultmann; Harper, Our Heavenly Father by Helmut Thielicke; Knox, A Theology of Proclamation by Dietrich Ritschl; Eerdmans, Stand Up and Praise God by Paul S. Rees; Abingdon, The Cross Before Calvary by Clovis Chappell, and Concordia its 1961 volume of Concordia Pulpit.

There is an encouraging resurgence in the areas of MISSIONS AND EVANGELISM. McGraw-Hill is featuring the story of World Vision and Bob Pierce in a new book entitled Let My Heart Be Broken. Richard Gehman, popular magazine writer, is the author. Then there are: Lady on a Donkey, the story of Lillian Thrasher, by Beth Prim Howell (Dutton); The Church and the Urban Frontier, by G. Paul Mussleman (Seabury); The Church Meets Judaism by Otto Piper, Jakob Jocz, and Harold Floreau (Augsburg); One World, One Mission by W. Richey Hogg (Friendship); Earth’s Remotest End by J. C. Pollock (Macmillan); The Church Apostolic by J. D. Graber (Herald); Focus by Malcomb Boyd (Morehouse-Barlow); The Gracious Calling of the Lord by Robert John Versteeg and The Christian Mission Today by 21 contemporary mission leaders (Abingdon); and The Battle for Souls by Owen Brandon (Westminster). Billy Graham’s tremendous following will welcome the story of the Australian Crusade in Light Beneath the Cross by Stuart Barton Babbage and Ian Siggins (Doubleday). The Dayuma Story by Ethel Emily Wallis (Harper) with its further light on life among the Aucas is already in the stores.

ETHICAL AND SOCIAL PROBLEMS offer a fruitful source of thoughtful books such as The Theological Foundation of Law by Jacques Ellul (Doubleday); The Biblical View of Sex and Marriage by Otto Piper (Scribner’s); In Place of Folly by Norman Cousins (Harper); Communism and the Churches by Ralph Lord Roy, and The Four Loves by C. S. Lewis (Harcourt, Brace); Christian Attitudes Toward War and Peace by Roland H. Bainton (Abingdon); Safe in Bondage by Robert Spike (Friendship); Fights, Games and Debates by Anatol Rapoport (Michigan); The Proverbs for Today by Thomas Coates (Concordia); Danger Ahead: A Christian Approach to Some Current Problems by C. W. Scudder (Broadman); In Christ by John B. Neilson (Beacon Hill).

Of a GENERAL RELIGIOUS nature are such titles as: The Protestant Faith by George N. Forell (Prentice-Hall); A Believer’s Life of Christ by John C. Rankin (Wilde); Seasons of the Soul by Archibald Ward (Knox); The Gods of Prehistoric Man by Johannes Maringer (Knopf); The Religions of Tibet by Helmut Hoffman (Macmillan); When Hearts Grow Faint by J. K. Van Baalen (Eerdmans); Fact, Faith and Fiction by James Alfred Martin, Jr. (Oxford). Judson Press is issuing a new volume on Techniques of Christian Writing based on the Green Lake lectures on religious journalism. It is edited by Benjamin P. Browne. CHRISTIANITY TODAY’S Eutychus (E. P. Clowney) is honored by a volume of his letters under the title, Eutychus and His Pin, soon forthcoming from Eerdmans.

In the somewhat broader category of RELIGIOUS LITERATURE AND CULTURE we have Religions of the East by Joseph M. Kitagawa (Westminster); The Far Spent Night by Edward N. West (Seabury); Luther and Culture, a Symposium (Augsburg); The Gothic by Paul Frankl (Princeton); The Borderland by Roger Lloyd (Macmillan).

A number of substantial projects are under way in the field of evangelical literature, some as yet to be announced. A better balance needs to be achieved between liberal and evangelical in many works flowing from the presses of religious publishing houses. Many titles in this forecast will prove less than evangelical, and sometimes error will be clad in literary artistry more attractive than the truth. But the power of the evangelical pen is increasing in the race to meet the theological and social crises of our time. Better days are ahead.

JAMES DEFOREST MURCH

Niebuhr’S Political Philosophy

Reinhold Niebuhr On Politics, edited by Harry R. Davis and Robert C. Good (Scribner’s, 1960, 364 pp., $6.50), is reviewed by Theodore Minnema, Minister of South Olive Christian Reformed Church, Holland, Michigan.

The democratic process sometimes appears to be a flowing mass of unchanneled public whims and impulses. On the surface democracy seems to offer no permanent forms and structures, only ever-changing configurations and policies. Yesterday’s radical is today’s liberal, yesterday’s liberal is today’s middle of the roader, yesterday’s middle of the reader is today’s conservative, and yesterday’s conservative is obsolete. This changing of forms and policies while continuing to use the old categories can be readily seen if one compares, for example, the proposals of the socialist platform of a generation ago with what today is actually law and actually favored as law by the whole political community.

These continuous transformations in our democratic thinking and policy are a source of confusion. When the public is in a conservative mood, these transformations and changes can be politically exploited as evidence that we are losing our American heritage and succumbing to a “creeping socialism.” When the public is in a liberal mood, these same political and social transformations can be exploited as evidence of American progress and that our democracy is offering greater and greater opportunities to more and more people. In the midst of these conflicting judgments, the average citizen is practically forced into confusion, and, worse, lapses into indifference and cynicism.

Within our present political complexities and confusions, it is encouraging and heartening to listen to someone who has a political philosophy to offer that lends clarity and intelligibility to current democratic processes. Such a philosophy Niebuhr offers in this book. His philosophy is embedded in the selections which the editors have compiled and collated from Niebuhr’s numerous political writings. Though the writings have a theoretical unity woven through them, their major impact is that of relevancy. Niebuhr never theorizes apart from immediate circumstances. He forged and modified his political philosophy within the social tensions and political debates of the twentieth century. As a result, the book introduces the reader to all the significant schools of thought that have played a part in the political community of America. Soft Utopians or liberalism, hard Utopians or communism, conservatism, idealism, realism, and pacifism are some of the modern background movements which Niebuhr analyzes and evaluates.

The theoretical import of the book lies in Niebuhr’s interpretation of the total human community. It has been rightly subtitled Niebuhr’s “political philosophy” for it offers meaning and structure to all the diversified forces and vitalities in human society. Briefly stated, the human community consists of two dimensions. The first is the dimension of order, stability, and unity as expressed in law and government. The second is the dimension of freedom and dynamic diversity. The latter dimension consists of various centers of social power and vitality ranging from small groupings such as families on through classes, races, and nations. All these centers of power vie for existence and status. As social vying and competing for position take place, disorder and conflict are always a threat. Thus the human community must adjust to its nature by finding a creative balance between the two dimensions of order and freedom, unity and diversity.

Niebuhr defends democracy by demonstrating that it is a form of government most compatible with the nature and structure of the human community in contrast to totalitarianism and dictatorship. Democracy reckons with both communal dimensions. It sets up a political order of checks and balances within which the various centers of social power have the freedom of self-development and participation in the total order. Since power centers are dynamic, changing political policies and platforms are necessary. They are a means of warding off the inordinate rise and supremacy of one particular center of social power over others.

This book has special significance for the Christian of today. Niebuhr gives his political philosophy a Christian frame of reference. His definition of man as sinner is drawn from Christian sources. The concluding chapter with its eschatological perspective makes explicit the Christian commitments from which Niebuhr seeks to interpret political problems.

After a thorough study of such political writings, one may conclude that here are Christian assumptions debatable and subject to question. But the challenge that Niebuhr presents to Christians concerned about social and political problems is so relevant it cannot be neglected.

THEODORE MINNEMA

God Alive

God Our Contemporary, by J. B. Phillips (Macmillan, 1960, 137 pp., $2.50), is reviewed by Addison H. Leitch, Professor of Theology, Pittsburgh Theological Seminary.

The author needs no introduction. His Letters to Young Churches have elicited enthusiasm among all sorts and conditions of Christians. Since his translations he has added books of a more general nature from a rich background as pastor and churchman. With the present book, he once again satisfies those who have come to expect the best from his pen, for this is a work of wisdom and relevance, with the nice touch on every page.

The book is primarily an apologetic. The author’s method is not the classic approach but a popular and constant effort to describe the contemporary scene plainly and to show how the God revealed in Jesus Christ can and must be brought to bear on it. He presses his point in many ways. “Let us not concern ourselves about how this startling event (the Incarnation) has been smothered in decoration, blunted by over-familiarity, or overlaid by merely secondary considerations.… I believe that each one of us must eventually face the real issue, which is quite simply: do I believe after adult examination of the evidence that Jesus Christ was what he claimed to be, or am I prepared to assert quite definitely that he was wrong …” (p. 58). Phillips urges the Church to re-examine her methods to see if she is actually concerned with central Christian truths, and whether she is able better to communicate these truths and demand attention in a world like ours. He urges those outside the Church to listen for a moment to what the Church is trying to get said and then to take time for a fresh look—an adult look—not at the diversions of confused churches and confused Christians, but at Jesus Christ in his truth and in his demands and promises. He believes that the meeting ground lies in the compassion for humanity that marks essential Christianity (he makes the judgment scene in Matthew 25 foundational), a compassion among people generally, which the church could touch. He makes clear that there is much more to the Gospel than humanitarianism, and he is scathing in his denunciation of humanism alone as a way out of our difficulties.

Theologically the book is an anomaly. The author is solid on the Incarnation and the Deity of Christ and he makes the crucifixion central; but his only formal statement on the Atonement is quite superficial (p. 11). He gives the Old Testament the back of his hand in several ways. For instance he says, “This is one of the oldest questions in the world (the suffering of the innocent), far older, of course, than the Old Testament book of Job, which makes some attempt to deal with it” (p. 95). Nice try, Job! Of New Testament writers he says, “I have grown quite convinced of the substantial accuracy of their writing …” but he accepts enough accuracy to be convinced that there was “an actual awe-inspiring event” (p. 72), a conviction that makes him firmly oppose other world religions as false. Satan almost has to be a person to account for some of the things that happen around these parts, but Phillips can’t quite “despise the shame” and come out and say so (pp. 109, 124). One is reminded of the remark of a British M.P. who said, “That a thing is an anomaly we consider no argument against it whatsoever.”

In passing, Phillips slaps the “angry young men” good. What he says of “the clevers” and “the phony sophisticates” of our day (pp. 8, 9) is worth the price of the book.

ADDISON H. LEITCH

Graham ‘Down Under’

Light Beneath the Cross, by Stuart Barton Babbage (Doubleday, 1960, 168 pp., $2.95), is reviewed by Sherwood E. Wirt, Editor of Decision.

This book is “fair dinkum”! An authentic account by distinguished Australians of last year’s Billy Graham Crusade on their continent, it describes better than any American pen could the Crusade’s effect on the lives of the people of Australia and New Zealand. The authors, Dean Stuart Barton Babbage of St. Paul’s Cathedral, Melbourne, and journalist Ian Siggins, have done their work brilliantly. They have traced the beginnings of Christianity “down under” with thorough research, and have painted the Australian character in vivid and realistic colors. Furthermore, they convey to the reader their own enthusiasm for the positive Christian results of the meetings. It was a remarkable campaign that led from Melbourne to Launceston and Hobart, Tasmania; to Auckland, Wellington, and Christchurch, New Zealand; to Sydney, Canberra, Adelaide, Perth, and Brisbane and even to Darwin. What is most remarkable, perhaps, is that authors in another country could, in this year 1960, write with such transparent enthusiasm of the work of American Christians in their midst.

The conversion story of the young actress in Stratford, who found a spiritual answer to a very real problem in judging a dramatic event, is alone worth the price of the book. As one who witnessed some of these events last year, the reviewer can testify that Light Beneath the Cross is a worthy and faithful record of a genuine work of the Spirit of God in a fabulous country.

SHERWOOD E. WIRT

Seminary Reading

A Theological Book List, by Raymond P. Morris (The Theological Education Fund, 1960, 242 pp., $6), is reviewed by the Editor of CHRISTIANITY TODAY.

The list of about 5,400 books was prepared by the Professor of Religious Literature and Librarian of Yale University to assist the Theological Education Fund of the International Missionary Council in improving the library holdings of theological colleges and seminaries in Africa, Asia, and Latin America. It reflects a staggering amount of work. In its present form, the list advances beyond an earlier compilation by the inclusion of a modest amount of conservative or evangelical literature. There are still weaknesses in this area, which a comparison with CHRISTIANITY TODAY’S Evangelical Book List in this current issue will disclose. But the International Missionary Council does not present these titles “as a standard or even a recommended list of books” but simply to assist in the development of basic library researches, and for this purpose it merits commendation and appreciation.

CARL F. H. HENRY

Operation Auca

The Dayuma Story, by Ethel Emily Wallis (Harper, 1960, 288 pp., $3.95), is reviewed by Abe C. Van Der Puy, Treasurer, World Radio Missionary Fellowship.

Those responsible for preparing a book on the life of Dayuma faced a formidable task. Dayuma’s life story reads stranger than fiction, and the whole Auca epic has so many dramatic facets that it hardly seems possible it has happened in real life. To capture, under such circumstances, the flavor and atmosphere of Dayuma’s experiences requires thoroughgoing skill. In the reviewer’s estimation, Ethel Wallace has carried out her difficult assignment with notable success.

The Dayuma story is told with simplicity and restraint. The total impression left with the reader coincides with things as they really happened. In many books the authors make the mistake of glamorizing, of dressing things up, of painting an exaggerated picture. The reviewer is well acquainted with the background of the Dayuma story, and can vouch for the fact that this book presents a very accurate portrayal of the material involved. It was my privilege to visit Hacienda Ila some months after the five men were martyred, and to witness first hand the patient linguistic work which Rachel Saint was carrying on with Dayuma during those days. The Dayuma Story account of all of this constitutes the next best thing to seeing it first hand in Equador.

As indicated previously, the book does a fine job of capturing the flavor of this extraordinary Indian woman’s life. The reader gets the feel of Auca language and psychology and understands something of the sad life of the Aucas before they were reached with the message of Jesus Christ. Repeatedly the author describes the struggles of Dayuma whose later victories shine most brilliantly when one realizes how many obstacles she has had to overcome.

It is expected of course that one would find it difficult to make a clear outline of the turbulent history of Dayuma and her people. In objectively criticizing the book, the reviewer would say that at times it is not easy to follow the thread of the story and to fit in all of the parts.

When the book ends, one is left with the feeling that there should be more, that the destination has not been quite reached. Undoubtedly the reason for this impression is that the Dayuma and Auca stories are continuing to unfold. The drama in real life has not yet been finished.

I commend the book, however, to the reading public without reservation. It forms part of the great series, not yet completed, of literary works which present various phases of Operation Auca. In that Operation the participation of Dayuma forms a vital part. The books already written and others still to come will be appreciated more completely when they are read with the helpful insight provided by The Dayuma Story. It is my hope that this book will not only satisfy curiosity but will make the impact upon our hearts intended by the author and those who are associated with the Auca Project. If we will allow it, the life of this Indian woman can speak effectively to all of us who have had more advantages than she has had.

ABE C. VAN DER PUY

Faith The Answer

International Conflict in the Twentieth Century, A Christian View, by Herbert Butterfield (Harper, 1960, 123 pp., $3), is reviewed by C. Gregg Singer, Professor of History at Catawba College.

The second volume in the Religious Perspective Series, by the famous professor of modern history of Cambridge University, is a provocative analysis of the present international crisis, and with his usual skill and facility he brings history to bear upon it. Believing that the past can shed light on the present, he finds in the development of religious toleration after the Wars of Religion of the sixteenth and seventeenth centuries, an analogy between the present ideological conflict and that which existed between the church of Rome and the churches of the Reformation. Butterfield insists that the earlier conflict was the result of the fact that Christians on both sides had allowed their Christianity to become too closely entangled with the systems and vested interests of the world; that, if they had gone back to the first principles of the faith, they could have escaped 150 years of persecution and hate. In a similar manner, he argues that a solution can be found for the present tensions if Christians of the twentieth century would go back to the first principles of their faith. The revolutionary character of the present world situation calls for an insurgent type of Christianity that goes back to its first principles and measures the present order against them (p. 119).

The reviewer agrees that we must go back to the first principles of our historic Christian faith, but he also seriously doubts that such a return would ease the tensions between the East and the West. Rather such a revival of Christian thinking and practices would tend to accentuate the crisis. The analogy which Butterfield seeks to draw between Rome and the Reformation and the present tension between Russia and the West does not hold. Whatever the differences were between Rome and the Reformers (and they were many and vital), it is still true that both parties looked to a common God, to a common source of authority in the Scriptures, and were both supernaturalistic in outlook. This is not the case between the two parties today; here the issue is between supernaturalism and materialism, and between them there is no common ground.

In this small volume there are to be found many profound observations not only for the historian, but for the minister and his people as well.

C. GREGG SINGER

Rational Economics

Epistemological Problems of Economics, by Ludwig von Mises, translated by George Riesman (D. Van Nostrand Co., 1960, 239 pp., $5.50), is reviewed by Irving E. Howard, Assistant Editor, Christian Economics.

Epistemology is that branch of philosophy which deals with the problem of knowing. Economists have rarely given thought to the application of this branch of philosophy to their particular discipline, but Dr. Ludwig von Mises is a unique economist in that he is also a philosopher. Consequently, this internationally famous representative of the Austrian school of economics, and a visiting lecturer at New York University, has had a collection of essays, first published in German in 1933, translated into English which deal with this problem.

The central thesis of his book is that economics cannot be based on an appeal to experience, but must begin with certain a priori truths such as A cannot be non-A. He makes a strong case for rationalism and a devastating argument against empiricism. History, he points out, is always the result of a selection of facts from among a mass and the selection is determined by the historian’s basic philosophy. Charles Beard recognized this in his famous essay, “History, An Act of Faith.”

Dr. von Mises does not mean to imply that there should be no study of history, no gathering of statistics, no resort to experience, but that universally valid principles should be deduced as a priori truths before the induction phase of research in human action.

The Christian should rejoice in Dr. Mises’ defense of reason against a simple appeal to sense experience which, taken alone, always leads to skepticism; but when Dr. Mises states that human action is always rational, we come to a parting of the ways.

Man is capable of reason, but man’s reason has been darkened by sin so that much of his behavior is irrational. Freudianism is right in this insight, if not right in its explanation.

This dimension of epistemology, Dr. von Mises does not see. Nevertheless, his book makes a solid contribution in an area rarely—if ever before—explored, namely, the relation of epistemology to economics.

IRVING E. HOWARD

Wesley’S Christ

Wesley’s Christology, by John Deschner (Southern Methodist University Press, 1960, 220 pages, $4.50), is reviewed by Harold B. Kuhn, Professor of The Philosophy of Religion, Asbury Theological Seminary, Wilmore, Kentucky.

Evidence of what Whitehead calls “the desire for a return to fundamentals” appears almost everywhere these days. Those of the tradition of Wesley are impelled by it to re-examine critically their eighteenth-century heritage, and the results have been surprising. The author of Wesley’s Christology seeks to discover the place of Christ in Wesley’s total system. He tries to go beyond the usual analyses of Wesley’s piety, and to discover the root of his theology.

In general, the author pursues his line of thought within the limits of Wesley’s part in the general evangelical stream, and finds that this eighteenth-century divine was thoroughly imbued with classical statements of the person and work of Christ. He notes that Wesley was in substantial agreement with both the Lutheran and the Reformed traditions at this point, and that the Chalcedonian Symbol is basic to his Christology.

The strength of the work is its emphasis upon the function of Christ’s priestly ministry as yielding a clue to the other aspects of the divine ministry, notably the kingly and the prophetic. Professor Deschner finds also a clue to Wesley’s doctrine of the Church. There are tensions within Wesley’s teachings at these points, as there are in his doctrine of Christ’s person. But he believes that when the whole of Wesley’s teaching is considered within the framework of the pilgrimage of the Son of Epworth, from Anglical legalism to evangelical piety, even the tensions find a partial reconciliation.

HAROLD B. KUHN

The Living Word

The Biblical Expositor, edited by Carl F. H. Henry (A. J. Holman Co., 1960, 3 vols., approximately 1300 pp., $6.95 per vol.), is reviewed by C. Ralston Smith, Pastor of First Presbyterian Church, Oklahoma City, Oklahoma.

In his preface the consulting editor tells of the birth of the idea which resulted in this work, and which in 1957 was projected “an international, interdenominational exposition of the Scriptures by leading evangelical scholars, fixing its attention on the enduring message of the books, rather than losing itself in literary and critical disputations.” At the end of the third volume there, is a list of the contributors together with a resumé of the training and writings of each. A cursory review of the names reveals the world-wide scope of the scholarship. Different continents are represented which include well-known writers as well as those who have recently risen to prominence. The barriers of denominations are overleapt; men of the “Standard-brand” churches and the younger fast-growing groups unite in a magnificent common testimony to the written Word of God.

The reality of such unanimity of witness is possible, in the mind of the reviewer, because of one fact—these workers all begin with the same evangelical conviction that the Bible is true! Someone is credited with having said that he believed the Bible “as it is!” rather than “is it as?” The reader becomes aware in the first paragraph that this is the consecrated spirit of the authors.

In writing from such a viewpoint, the commentators are in perfect harmony with the great creeds of Christendom and the historic standards of faith in the denominations. If the fads in our day seem to be at odds with the position of these scholars, it is that the fads are at variance with the tested truths of classical Christianity.

We are told that the work was once considered being called by its subtitle, “The Living Theme of the Great Book.” The name would have been appropriate, for the relevance of the revelation is emphasized on every page. There is not a breath of mustiness about a single line. Rather, the ancient truths are seen to be as up to date as today’s telecast and the effective remedies for the maladies of our time. J. R. Mantey, in his article “New Testament Backgrounds” (III, 8) says, “Fortunately, through God’s providence and the impulsion of the Holy Spirit, some of the apostles, and other intimate associates who saw and heard them frequently, have given us written, authoritative and historical records of their knowledge of the most important fact in history as well as the unequaled and divine message which we have in Christ.” The same approach is made in the Old Testament section also.

Physically, the set is attractive, beautifully bound, and printed with good readable type. Concise and complete outlines introduce the many books, and the use of divisions and subheads within the text are a real aid. There is only a sprinkling of poetry and anecdotes; the writers seemed intent only upon opening up the written Word to reveal the living Word who is His own beauty and story. The devotional nature of the commentary is sensed throughout, perhaps symbolized by the absence of any footnotes, references, or subject-index. The size of the work precludes the possibility of its being exhaustive; yet it is both stimulating and suggestive. The reader is constantly aware of the familiarity of each writer with the fruits of research, and that each brings only the essence of the distillation. The 10 introductory articles are helpful. Especially informative is “Between the Testaments” by David H. Wallace.

The three volumes are indeed a major contribution to the religious literature of our day. It is a trustworthy and scholarly explanation of what God has said through men of old for the use of men of now.

C. RALSTON SMITH

The Epistle to Philemon has been generally recognized by the church as worthy of a valued place in the New Testament canon. Its contribution to our knowledge of Paul’s character and gifts and its own grace and cultivation have been treasured and celebrated. The work of a Christian gentleman, it is suffused with considerateness, tactfulness, graciousness, and warmth of affection, and it is undergirded by apostolic firmness and authority. The book is moving and forceful, all the more so because of its brevity. It has been carefully studied for information about the bearing of the Gospel upon master-slave relationships and upon the institution of slavery itself.

GENUINENESS

The authority of Philemon and its Pauline authorship were recognized from the beginning. It was, of course, received as an authoritative communication from the apostle Paul by Philemon and the others in the church in his house, and there is no indication that its origin and character were subsequently forgotten or successfully challenged. Defences of it by Jerome and others indicate some opposition to and difficulty with the epistle, but it has triumphed through the years over all challengers. The earliest example in extant patristic literature of the use of Philemon may be in Ignatius’ epistle to the Ephesians. Professor John Knox has maintained that there is striking evidence of a literary connection between these two works (see Philemon Among the Letters of Paul, 1959, p. 98 ff.). Possible other early reflections of Philemon occur in Ignatius’ epistle to the Magnesians, XII, and in his epistle to Polycarp, VI. Marcion included it in his collection. Tertullian refers to it in his work against Marcion (V: XXI), and remarks that the brevity of the epistle protected it from the latter’s falsifying manipulation. Origen quotes it as Paul’s. It is included in the Muratorian canon, in ancient versions of the New Testament, and was recognized by Eusebius as an undisputed book. The internal evidence of genuineness is quite strong. The style is manifestly Pauline, that is, the author clearly reflected in its form and substance is Paul; its close and wholly natural agreements or connections with other epistles, notably with Colossians, constitute a powerful testimony of its genuineness and theirs (see John Knox, op. cit., p. 33 ff.).

Opposition to Philemon in modern times has not been very plausible or successful. F. C. Baur rejected it as he did most of the other epistles of Paul in the interests of his thoroughly discredited reconstruction of early Christian history; but even he realized that in rejecting it he might appear to be guilty of hyper-criticism. Only a negative criticism which has lost practically all touch with revelation and reality could persuade itself that Philemon is not genuine. Even among nonconservative scholars its genuineness is granted today.

PLACE OF COMPOSITION

Paul was a prisoner at the time he wrote Philemon (vv. 1, 9, 10, 13, 23). As has been indicated, Philemon is closely connected with other epistles, especially Colossians. Timothy is mentioned along with Paul in the opening of both epistles. Those who send greetings at the end of Philemon are said also to send greetings at the end of Colossians. Archippus is among those addressed in Philemon, and a command is directed to Archippus in Colossians 4:17. Philemon was written to go with Onesimus on his return to his master. According to Colossians 4:7–9, Onesimus was to accompany Tychicus to Colossae. Tychicus, it will be remembered, was likewise sent to those addressed in Ephesians (Eph. 6:21–22). (See Knox, op. cit., pp. 34–55.) It should be clear that Philemon and Colossians were written in the same place and at about the same time. Ephesians and Philippians, also prison epistles, were likewise written about the same time and in the same place. The traditional view is that these four epistles were written in Rome during Paul’s first imprisonment there. Less plausible are the suppositions that Philemon was written in Caesarea or in Ephesus. (For a discussion of the problem see C. F. D. Moule: The Epistles of Paul the Apostle to the Colossians and to Philemon, 1957, pp. 21–25.)

INTERPRETATIONS OF PHILEMON

Philemon has commonly been interpreted as follows: Paul wrote the epistle in behalf of a Phrygian slave Onesimus who had run away from his well-to-do master Philemon, perhaps after having stolen from him. Onesimus had in some fashion come into contact with Paul during the apostle’s first Roman imprisonment, and had been converted and transformed from an unprofitable slave to a useful Christian brother. Although he had become highly serviceable and dear to Paul, and the apostle would have liked to have retained him, it was necessary that he be sent back to his master, that forgiveness be sought from him, and that obligations be met. In the letter Paul asks that Onesimus be received by his master as a Christian brother. Despite the fact that Philemon owes his own self to the apostle, Paul offers to make restitution for loss that Philemon may have suffered. Paul has confidence that Philemon will do more than he asks—and some would take this to mean that Philemon will grant Onesimus his freedom. The letter is sent with Tychicus and Onesimus to Colossae (Col. 4:7–9).

A fascinating interpretation of the situation which produced Philemon and secured its admission into the corpus of acknowledged Pauline epistles has been advanced by Professor John Knox in his book Philemon Among the Letters of Paul (see also his Introduction and Exegesis for Philemon in The Interpreter’s Bible, vol. XI). Not every point in Knox’s hypothesis may be new, but the total reconstruction is marked by originality and forcefulness. Regrettably it is intimately connected with a faulty conception of early Christian history and of the formation of the New Testament canon. The validity, however, of certain positions taken does not rest upon the validity of the context in which Knox places them.

In Philemon, as Knox sees it, Paul is really requesting something for himself. In verse 10 Paul is asking for Onesimus, not simply in behalf of him. What he desires is that Onesimus be sent back to him by Philemon for the service of the Gospel. The letter from Laodicea referred to in Colossians 4:16 is taken to be Philemon. The master of Onesimus is not Philemon but rather Archippus, who is considered to be a resident of Colossae and head of the household referred to in Philemon. To Archippus rather than to Philemon the body of the letter is directed. The “service” of Archippus, mentioned in Colossians 4:17, was to return Onesimus to Paul for the apostle’s use in spreading the Gospel. Philemon himself may have been a resident of Laodicea and overseer of the churches in the Lycus valley. The epistle was sent first to Philemon at Laodicea; from there Onesimus and the epistle proceeded to Archippus and the church at Colossae, which was under Philemon’s oversight. In Knox’s view Onesimus was released by Archippus, went on to a career of distinguished service, became bishop of Ephesus, is frequently mentioned in Ignatius’ epistle to the Ephesians in a section of the epistle in which very significant use is made of the epistle to Philemon. Knox would suggest that Onesimus was concerned in the publication of a body of Paul’s letters at Ephesus, and that because of his special interest in Philemon, the letter to him was included. Ephesians, which, according to Knox’s view, drew notably on Colossians, another epistle of special interest to Onesimus, was composed to head the collection. In all this Onesimus was providing “devoted ‘service’ ” and was of continuing usefulness to Paul. Marcion’s supposed employment of this Ephesian corpus of Paul’s letters is magnified: Marcion’s use of this corpus and his making it the larger portion of a new “Bible” “gave the decisive impulse toward the formation of the New Testament, as a second formal and authorized canon” (op. cit., p. 108). In this development Knox would find an explanation for the prominence of Paul’s writings in the New Testament. He conceives that if his reconstruction should be found valid, Philemon might well be from the viewpoint of the history of the New Testament canon “the most significant single book in the New Testament—the living link between the Pauline career and the Pauline tradition, between the letters of Paul and the New Testament of the Church” (idem).

Although one must disagree for substantial reasons with Knox’s view of the large contribution which Onesimus is conceived to have made via Marcion in the formation of the canon of the New Testament, there is no decisive objection to the identification which he favors of the Onesimus of Philemon with the Onesimus of Ignatius’ epistle to the Ephesians. It is, of course, conceivable that the influence and eminence of Onesimus might have been a factor in the recognition and preservation of Philemon by some, but the epistle has intrinsic marks of inspiration and authority that command the recognition of God’s people. It is not merely an informal private letter to be preserved at least chiefly because of personal interest, but it is a communication which for all its tenderness and particularity is rather formal and dignified, being addressed to a church as well as to individuals. Although not a tractate, it is concerned with a problem of more than local and passing interest. The date proposed by Knox for the publication of Paul’s letters, like the dates which he assigns to a number of New Testament books, is much too late. The suggestion that Paul is appealing to Onesimus’ master for the slave that he may be free for the service of the Gospel is attractive and compatible with the language used by Paul, although it is not demonstrably right. It is interesting to observe that the more that Paul actually? and plainly requests in verse 10, the less there remains for Philemon to do in addition (v. 21). On this point we consider the position which Knox takes in his exegesis of Philemon in The Interpreter’s Bible ad loc. That Paul is addressing himself chiefly to Archippus in the epistle, rather than to Philemon, is hard to credit. The mention of Philemon first (verse 1) gives him a natural claim which Knox’s argumentation cannot overthrow. The position that Philemon is the “letter from Laodicea” likewise does not compel conviction (see C. F. D. Moule, op. cit., p. 17 f.). The “service” or “ministry” of Archippus mentioned in Colossians 4:17 (“Take heed to the ministry which thou hast received in the Lord, that thou fulfill it”) is plausibly interpreted more broadly than Knox’s interpretation. Whatever this “service” may have been, whether the reference was to the performance of the work of a deacon, an elder, evangelist or to something else (see J. B. Lightfoot: Saint Paul’s Epistles to the Colossians and to Philemon, 1927, p. 307), it does not appear to be only one proposed act of service. The restrictive relative clause that follows the word “ministry”—“which thou hast received in the Lord”—best applies to a service previously assigned.

ANALYSIS OF PHILEMON

Address (1–3). The structure of the address or salutation of Philemon is threefold. As in the other epistles of Paul and in secular letters of the day there is first a nominative section, in which the name of the author is given; then a dative section, in which the destination of the letter is announced; and finally a section of greeting. The address of a Pauline epistle does differ from that of the typical secular letter of that time, not only in length and variety but also in its Christian character.

The first word of Philemon is an assertion of authorship. Paul then proceeds to describe himself as a “prisoner of Christ Jesus.” He does not need to stress his apostleship here as he had to do in Galatians, and his desire is to beseech rather than to enjoin (8–9, and see Lightfoot, op. cit., on verse 1). The suffering of Paul for the Lord as indicated by the words “prisoner of Christ Jesus” might well move Philemon and cause him to realize how small by comparison would be the personal loss which his granting of Paul’s request would entail (cf. Lightfoot and C. F. D. Moule ad loc.). Paul regards his imprisonment as a privilege, since it is from the Lord and for His praise and the Gospel’s sake (cf. Phil. 1:29).

The dative section mentions Philemon first, for he is the person chiefly addressed in the epistle. Paul affectionately describes him as beloved and fellow-worker, a term used of one who labored with the apostle for the advancement of the Gospel and in the care of the churches. Philemon was a resident of Colossae (cf. Col. 4:9). He was converted through Paul’s instrumentality (v. 19), probably in Ephesus, and made an effective testimony by his life of genuine Christian love. He was a man of means and of generosity. His house was open to the church. Apphia the sister, the second person addressed, may have been the wife of Philemon, and Archippus, the third person addressed, may possibly have been their son. As was noted above, Archippus exercised a ministry (Col. 4:17). The fact that he is mentioned in Colossians 4:17 right after the reference to Laodicea by no means indicates that he was a resident of Laodicea. From his close association with Philemon in the address of this epistle he would seem, like Philemon, to have been a resident of Colossae. Paul describes him as “our fellow-soldier” (cf. Phil. 2:25 and see Knox, op. cit., p. 67 ff.). The typically Pauline greeting, in which grace and peace are represented as coming from both God and our Father and the Lord Jesus Christ, concludes the salutation.

Thanksgiving (4–7). A section of thanksgiving, characteristically Pauline, follows the address. The Christian grace and the devoted activity of Philemon provide a firm basis and warm encouragement for thanksgiving and rejoicing. One who is of such exemplary character as Philemon would respond favorably to such a request as the apostle is about to make of him.

The Appeal ofPhilemon (8–21). Rather than command, Paul on account of love entreats Philemon. Paul the aged (or possibly “ambassador”) beseeches him (cf. Eph. 6:20, and see Lightfoot ad loc.; Edgar J. Goodspeed: Problems of New Testament Translation, 1945, pp. 185–187; and James Hope Moulton and Wilbert Francis Howard: A Grammar of New Testament Greek, vol. II, 1929, pp. 86 f.).

Paul had been instrumental in the conversion of Onesimus, to whom he refers in verse 10 as “my child, whom I have begotten in my bonds” (cf. 1 Cor. 4:15). The name “Onesimus” means “useful,” “helpful,” “profitable.” The form which is employed here is possibly to be rendered “as Onesimus.” Paul, reflecting on the meaning of the name, might be saying that he has begotten the slave as a useful person, as a true Onesimus. In verse 11 Paul plays on the meaning of the name “Onesimus.” He whose name means “useless,” but now to both Paul and Philemon he is “useful.” Paul (v. 12) sends Onesimus back to Philemon (cf. Knox, op. cit., p. 25), to be received “as himself”—a “new Onesimus—Onesimus really himself” (idem). The affection of Paul for the converted slave is expressed in the warmest terms: he refers to Onesimus as his heart, “mine own bowels” (AV), my very heart” (ERV).

Paul’s inclination was to keep Onesimus with him in order that Onesimus in behalf of Philemon or in Philemon’s place might minister to him in the bonds of the Gospel (v. 13). But he determined not to do anything without Philemon’s consent in order that the latter’s goodness (or benefit or favor) might not be of necessity or compulsion (v. 14).

Perhaps Onesimus had departed (v. 15) for a short time that Philemon might receive him in full (or “permanently,” see Moule ad loc). But Paul has in mind (v. 16) Onesimus’ being received not as a slave but as more than a slave, a brother beloved, a fellow Christian, dear to Paul but even more to Philemon. If Philemon holds Paul as a close friend, Paul would have him receive Onesimus as he would himself (v. 17).

Paul gives his bond that if Onesimus has wronged Philemon or has caused him loss, if he owes him anything—Paul himself affirms it in his own handwriting—he will make restitution. This is not to mention the fact that Philemon owes Paul his own self (vv. 18–19)! Then addressing Onesimus as brother (v. 20), the apostle employs a verbal form resembling the name “Onesimus,” indeed a form of the verb from which “Onesimus” is descended: Let me have profit or joy from you in the Lord. He would have Philemon refresh his heart (his bowels) in the Lord (cf. vv. 7 and 12). Paul expresses confidence (v. 21) in Philemon’s obedience and says that he knows that Philemon will do more than he says. The “more” could very well be the manumission of Onesimus that he might freely serve in the cause of the Gospel and refresh Paul’s heart (as Philemon had refreshed the hearts of the saints). Paul would have Philemon prepare a room for him. His hope is to be released from imprisonment and to be granted to Philemon and the others addressed through their prayers (v. 22).

Conclusion. As is Paul’s custom, he sends greetings. Epaphras, Paul’s fellow-prisoner, and Mark, Aristarchus, Demas, and Luke his fellow-workers are mentioned. The apostle concludes with a benediction (v. 25).

JOHN H. SKILTON

Professor of New Testament

Westminster Theological Seminary

A BASIC LIBRARY LIST FOR THEOLOGICAL INSTITUTIONS AND MINISTERS

In addition to representing evangelical traditions, a minister’s library should also include encyclopedias, biographical dictionaries, lexicons, Bible texts and versions, and works in the area of patristics; and representative works from Roman Catholic, Greek Catholic, humanist, liberal and dialectical viewpoints.

The list is not a catalogue of the only works desirable in a ministerial study, but aims rather to guarantee representation for literature from an evangelical point of view. Its special concentration is on biblical and doctrinal disciplines. This perhaps accounts for the fact that the Reformed tradition predominates in the choices, although other traditions are not excluded. The list is limited to works in English.

The arrangement under respective headings is not alphabetical by authors except where convenient. In the section on commentaries, for example, the order, after the complete sets, follows that of the books of the Bible. Although a minimal list of subject headings is employed, convenient categories are inserted within these headings. For example, under Systematic Theology the list repeats the usual order of introduction (doctrine of Scripture); complete theologies; the doctrines of God, man, Christ, salvation, the Church, and the last things.

Some additional bibliographical helps may be useful for further research. Among these are: A Bibliography of Bible Study; A Bibliography of Systematic Theology; A Bibliography of Practical Theology (Princeton, N.J.: Theological Seminary Library, 1948 and 1949). This series gives ample recognition to evangelical productions. Essential Books for a Pastor’s Library (Richmond, Va.: Union Theological Seminary, 1960, Third edition) gives fair recognition for evangelical literature. The Seminary Review, II/4 Summer 1956 (Cincinnati Bible Seminary publication, 45 pages) is a very evangelical list. A Bibliography for Pastors and Theological Students (Fort Worth: Southwestern Baptist Theological Seminary, 1951) and Wilbur M. Smith’s A Treasury of Books for Bible Study (Wilde, 1960, 289 pages) fit this category also.

REFERENCE WORKS

ANDERSON, J. N. D., The World’s Religions (Second edition). London: The Tyndale Press, 1951. Grand Rapids: Eerdmans, 208 pages, $3.

HARRISON, EVERETT F., editor-in-chief, Dictionary of Theology. Grand Rapids: Baker Book House, 1960, 566 pages, $8.95.

M’CLINTOCK, JOHN, 1814–1870, and STRONG, JAMES, 1822–1894, editors, Cyclopaedia of Biblical, Theological, and Ecclesiastical Literature. New York: Harper, 1867–1891, 12 volumes.

MAYER, FREDERICK EMANUEL, 1892–1954, The Religious Bodies of America (Third revised edition). St. Louis: Concordia, 1958, xiii, 591 pages, $8.50.

NEVE, JUERGEN LUDWIG, 1865–1943, Churches and Sects of Christendom. Blair (Neb.): Lutheran Publishing House, 1940, 634 pages, $5.

VAN BAALEN, J. K., The Chaos of Cults (Third revised and enlarged edition). Grand Rapids: Eerdmans, 1960, 409 pages, $3.95.

COLLECTED WRITINGS

LUTHER, MARTIN, 1483–1546, Works (selections only) to be published in 56 volumes; 13 volumes had appeared by Jan. 1, 1960. General editor, Jaroslav Pelikan and Helmut T. Lehmann. St. Louis: Concordia (and Philadelphia: Muhlenberg Press), 1955—, approximately $4 to $6 per volume. The definitive Weimar edition of Luthers Werke has reached 83 volumes in 97 parts, with more to appear.

LUTHER, MARTIN, What Luther Says. An indexed anthology. Editor, Ewald M. Plass. St. Louis: Concordia, 1959, 3 volumes, $25.

SIMONS, MENNO, 1492–1559, The Complete Writings of Menno Simons, Edited by J. C. Wenger. Scottdale (Pa.): Herald Press, 1956, 1104 pages, $8.75.

CALVIN, JOHN, 1509–1564, Collected writings: The Institutes of the Christian Religion (2 volumes, $7.50); Commentaries (45 volumes, $150); Tracts (3 volumes, $15); Grand Rapids: Eerdmans, 1949–59. The definitive edition is Opera quae supersunt omnia, editors, Baum, Cunitz and Reuss. Brunswick, 1863–1900, 59 volumes.

SMITH, HENRY, 1550–1591, The Works of Henry Smith. Edinburgh: J. Nichol, 1866–67.

ARMINIUS, JACOBUS, 1560–1609, The Works of James Arminius. 3 volumes. The first and second translated from the Latin by James Nichol; the third with sketch of life of the author, by the Rev. W. R. Bagnall. Auburn and Buffalo: Derby, Muller & Orton, 1853, (also complete works published in London, 1825, 1828, 1875, rare).

SIBBES, RICHARD, 1577–1635, The Complete Works of Richard Sibbes, D.D. Edited with memoir by Alexander Balloch Grosart. Edinburgh: J. Nichol, 1862–1864, 7 volumes. Out of print.

GOODWIN, THOMAS, 1600–1680, The Works of Thomas Goodwin. Edinburgh: J. Nichol, 1861–66, 12 volumes.

BROOKS, THOMAS, 1608–1680, The Complete Works of Thomas Brooks. Edinburgh: J. Nichol, 1866–67, 6 volumes.

ADAMS, THOMAS, 1612–1653, The Works of Thomas Adams. Edinburgh: J. Nichol, 1861–62, 3 volumes.

OWEN, JOHN, 1616–1683, The Works of John Owen. Edited by William H. Good. Edinburgh: T. & T. Clark (and Johnstone & Hunter), 1850–62, 24 volumes. Out of print. The American edition of only 17 volumes, also out of print, is incomplete. It is greatly to be desired that the works of Owen, greatest of the Puritans, be reprinted from the carefully edited Edinburgh set.

CLARKSON, DAVID, 1622–1687, The Practical Works of David Clarkson. Edinburgh: J. Nichol, 1864–65, 3 volumes.

SWINNOCK, GEORGE, 1627–1673, The Works of George Swinnock. Edinburgh: J. Nichol, 1868, 5 volumes.

CHARNOCK, STEPHEN, 1628–1680, The Complete Works of Stephen Charnock, B.D., Edited by Thomas Smith. Edinburgh: J. Nichol, 1864–1866, 5 volumes.

EDWARDS, JONATHAN, 1703–1758, Works (Eighth edition). New York: Robert Carter, 1881, 4 volumes. New Haven: Yale University Press, 1957–59, 2 volumes.

WESLEY, JOHN, 1703–1791, The Works of John Wesley. Grand Rapids: Zondervan, 1959, 14 volumes, $59.50.

WARFIELD, BENJAMIN BRECKINRIDGE, 1851–1921, Writings. New York: Oxford University Press, 1927–32, 10 volumes. Out of print. The Warfield Collection. Philadelphia: Presbyterian and Reformed Publishing Co., 1948–56, 5 volumes, $20.

Parker Society for the publication of the works of the fathers and early writers of the reformed English Church. Cambridge, England: University Press, 1841–55, 55 volumes: Vol. 19–20, Works of Thomas Cranmer, 1844–46; Vol. 29–32, Works of John Jewel, 1845–50; Vol. 42, Works of Nicholas Ridley, 1841; Vol. 45, William Tyndale, “An Answer to Sir Thomas More’s Dialogue,” 1850; Vol. 46, William Tyndale, “Doctrinal treatises,” 1848; Vol. 47, William Tyndale, “Exposition and notes on sundry portions of the Holy Scriptures,” 1849.

Library of Christian Classics. Philadelphia: Westminster Press: Vol. 10, Fairweather, Eugene R., editor and translator, A Scholastic Miscellany—Anselm to Ockham, 1956, 457 pages; Vol. 14, Spinka, Matthew, editor, Advocates of Reform—from Wyclif to Erasmus, 1953, 399 pages; Vol. 18, Luther, Martin, Letters of Spiritual Counsel, edited and translated by Theodore G. Tappen, 1955, 367 pages; Vol. 23, Calvin, Jean, Commentaries-Writings, translated and edited by Joseph Haroutunian in collaboration with Louise Pettibone Smith, 1958, 414 pages; Vol. 24, Zwingli, Ulrich, 1484–1531, Zwingli and Bullinger, selected translations with introduction and notes by G. W. Bromiley, 1953, 364 pages; Vol. 25, Spiritual and Anabaptist Writers, edited by George H. Williams and Angel M. Mergal, 1957, 421 pages.

GENERAL BIBLICAL STUDIES

BERKHOF, LOUIS, 1873–1957, Principles of Biblical Interpretation; Sacred Hermeneutics. Grand Rapids: Baker Book House, 1950, 169 pages, $2.95.

Bible Commentary. St. Louis: Concordia, 1952—. A new series in process by scholars of the Lutheran Church-Missouri Synod, of which there have appeared Jeremiah and Minor Prophets (Theodore Laetsch) and Luke (William F. Arndt), $6.50 per volume.

DAVIDSON, FRANCIS, editor, The New Bible Commentary (Second revised edition). Grand Rapids: Eerdmans, 1954, 1199 pages, $6.95.

DAVIS, JOHN D., 1854–1926, A Dictionary of the Bible (Fourth revised edition). Grand Rapids: Baker Book House, 1954, 840 pages, $5.95.

FAIRBAIRN, PATRICK, 1805–1874, Hermeneutical Manual. Edinburgh: T. & T. Clark, 1858, xii, 480 pages. Out of print.

FAIRBAIRN, PATRICK, editor, The Imperial Standard Bible Encyclopedia. Reprint, Grand Rapids: Zondervan, 1957–58, 6 volumes, $19.95.

FAIRBAIRN, PATRICK, The Typology of Scripture. Grand Rapids: Zondervan, 2 volumes in one, $6.95.

HENRY, CARL F. H., editor, The Biblical Expositor. Philadelphia: A. J. Holman Co., 1960, 3 volumes, $6.95 each.

MORGAN, G. CAMPBELL, 1863–1945, The Analyzed Bible. New York: Revell, 1907–08, 3 volumes. Out of print.

The New Schaff-Herzog Encyclopedia of Religious Knowledge. New York: Funk & Wagnalls, 1908–1914. 13 volumes. Reprint by Baker Book House with two additional volumes, also called Twentieth Century Encyclopedia of Religious Knowledge (editor, Lefferts A. Loetscher), 1955.

ORR, JAMES, 1844–1913, general editor, The International Standard Bible Encyclopedia. Melvin Grove Kyle, revising editor. Grand Rapids: Eerdmans, 1939. 5 volumes. $35.

SAUER, ERICH, The Dawn of World Redemption and The Triumph of the Crucified. Grand Rapids: Eerdmans, 1951, 208 pages each, $3 each.

TERRY, MILTON S., 1840–1914, Biblical Hermeneutics. New York: Hunt & Eaton, 1893, new edition, 511 pages.

TURNER, GEORGE A., editor, The Evangelical Bible Commentary. Grand Rapids: Zondervan, 1956 ff., Mark by Ralph Earle, 320 pages, $3.95; Acts by C. Carter and R. Earle, 1959, 435 pages, $6.95.

Vos, GEERHARDUS, 1862–1949, Biblical Theology, Old and New Testaments (edited by Johannes G. Vos). Grand Rapids: Eerdmans, 1954, 453 pages, $5.

OLD TESTAMENT INTRODUCTION AND THEOLOGY

KEIL, JOHANN FRIEDRICH KARL, 1807–1888, Manual of Historico-Critical Introduction to the Canonical Scriptures of the Old Testament (Translated by G. C. M. Douglas). Grand Rapids: Eerdmans, 1952, 2 volumes, $7.

OEHLER, GUSTAV FRIEDRICH, 1812–1872, Theology of the Old Testament. (Fourth edition), revised by George E. Day. New York: Funk & Wagnalls, 1892. Grand Rapids: Zondervan, xix, 593 pages, $5.

UNGER, MERRILL F., Introductory Guide to the Old Testament. Grand Rapids: Zondervan, 1951, 420 pages, $4.95.

YOUNG, EDWARD J., An Introduction to the Old Testament (Seventh edition). Grand Rapids, Eerdmans, 1958, 456 pages, $5.

YOUNG, EDWARD J., The Study of Old Testament Theology Today. (London: James Clarke). New York: Revell, 1959, 112 pages, $2.

OLD TESTAMENT COMMENTARIES AND STUDIES

KEIL, JOHANN FRIEDRICH KARL, 1807–1888, and Delitzsch, Franz, 1813–1890, Commentaries on the Old Testament. Grand Rapids: Eerdmans, 1949–50, 25 volumes, $82.50.

HENGSTENBERG, ERNST WILHELM, 1802–1869, Christology of the Old Testament. Grand Rapids: Kregel, 1956, 4 volumes, $25.

GIRDLESTONE, R. B., 1836–1923, Synonyms of the Old Testament. Reprint. Grand Rapids: Eerdmans, 1953, xiv, 346 pages, $3.50.

ALLIS, OSWALD T., The Five Books of Moses; a Re-examination of the Modern Theory that the Pentateuch is a Late Compilation … (Second edition). Philadelphia: The Presbyterian and Reformed Publishing Co., 1949, xii, 355 pages, $4.25.

FAIRBAIRN, PATRICK, 1805–1874, The Revelation of Law in Scripture. Reprint. Grand Rapids: Zondervan, 1957, xii, 484 pages, $2.50.

GREEN, WILLIAM H., 1825–1900, The Higher Criticism of the Pentateuch. New York: Scribner’s, 1895, xiv, 184 pages.

GREEN, WILLIAM H., The Unity of the Book of Genesis. New York: Scribner’s, 1895, xviii, 583 pages.

CANDLISH, ROBERT SMITH, 1806–1873, Commentary on Genesis. Edinburgh: A. & C. Black, 1868. Grand Rapids: Zondervan, 2 volumes, $10.95.

LEUPOLD, HERBERT C., Exposition of Genesis. Columbus: The Wartburg Press, 1942, 1220 pages, $7.

KELLOGG, S. H., 1839–1899, The Book of Leviticus (Expositor’s Bible). New York: Armstrong, 1891, 566 pages. Available in Eerdmans reprint.

THIELE, EDWIN R., The Mysterious Numbers of the Hebrew Kings; a Reconstruction of the Chronology of the Kingdoms of Israel and Judah. Chicago: University of Chicago Press, 1951, xxi, 298 pages, $6.

ALEXANDER, JOSEPH ADDISON, 1809–1860, The Psalms, Translated and Explained. Grand Rapids: Zondervan, 1955, 564 pages, $6.95.

HENGSTENBERG, ERNST WILHELM, Commentary on the Psalms (Second edition, revised, translated by John Thomson and Patrick Fairbairn). Edinburgh: T. & T. Clark, 1864, 3 volumes. Out of print.

LEUPOLD, HERBERT C., Exposition of the Psalms. Columbus: The Wartburg Press, 1959, 1010 pages, $8.75.

SPURGEON, CHARLES HADDON, 1837–1892, The Treasury of David (unabridged). Grand Rapids: Zondervan, 6 volumes, $29.75.

LEUPOLD, HERBERT C., Exposition of Ecclesiastes. Columbus: The Wartburg Press, 1953, 304 pages, $4.50.

YOUNG, EDWARD J., My Servants the Prophets. Grand Rapids: Eerdmans, 1952, 231 pages, $3.

ALEXANDER, JOSEPH ADDISON, Commentary on the Prophecies of Isaiah. Grand Rapids: Zondervan, 1953, 2 volumes in one, $8.95.

YOUNG, EDWARD J., Studies in Isaiah. Grand Rapids: Eerdmans 1954, 206 pages, $2.50.

FAIRBAIRN, PATRICK, Ezekiel and the Book of His Prophec; an Exposition (Fourth edition). Edinburgh: T. & T. Clark, 1876, vii, 504 pages. Out of print.

HENGSTENBERG, ERNST WILHELM, The Prophecies of the Prophet Ezekiel (Translated by A. C. and J. G. Murphy). Edinburgh: T. & T. Clark, 1869, vi, 538 pages. Out of print.

LEUPOLD, HERBERT C., Exposition of Daniel. Columbus: The Wartburg Press, 1946, 549 pages, $5.

PUSEY, EDWARD B., 1800–1882, Daniel, the Prophet. New York: Funk & Wagnalls, 1885, 519 pages.

WILSON, ROBERT DICK, 1856–1930, Studies in the Book of Daniel (First and second series). New York: Revell, 1917–1938, 2 volumes. Out of print.

YOUNG, EDWARD J., The Prophecy of Daniel. Grand Rapids: Eerdmans, 1953, 330 pages, $4.50.

PUSEY, EDWARD B.The Minor Prophets. New York: Funk & Wagnalls, 1885, 2 volumes.

MARTIN, HUGH, 1821–1885, The Prophet Jonah; his Character and Mission to Nineveh (Third edition). Edinburgh: James Gemmell, 1889, vii, 307 pages (Fort Washington, Pa.: Christian Literature Crusade, $3.25).

MAIER, WALTER ARTHUR, 1893–1950, The Book of Nahum; a Commentary. St. Louis: Concordia, 1959, 386 pages, $5.75.

LEUPOLD, HERBERT C., Exposition of Zechariah. Columbus: The Wartburg Press, 1956, 280 pages, $4.50.

NEW TESTAMENT INTRODUCTION AND THEOLOGY

PURVES, GEORGE TYBOUT, 1852–1901, Christianity in the Apostolic Age. New York: Scribner’s, 1901; Grand Rapids: Baker Book House, 1955, xx, 343 pages, $3.

TENNEY, MERRILL C., The New Testament; an Historical and Analytic Survey (Second edition). Grand Rapids: Eerdmans, 1954, 474 pages, $5.

THIESSEN, HENRY CLARENCE, 1885–1947, Introduction to the New Testament. Grand Rapids: Eerdmans, 1954, xx, 347 pages, $3.50.

WESTCOTT, BROOKE FOSS, bp., 1825–1901, AMIntroduction to the Study of the Gospels (Sixth edition). London: Macmillan, 1881, xxvii, 492 pages. Out of print.

WESTCOTT, BROOKE FOSS, A General Survey of the History of the Canon of the New Testament. London: Macmillan, 1896, xxvi, 554 pages. Out of print.

ZAHN, THEODOR VON, 1838–1933, Introduction to the New Testament. Grand Rapids: Kregel, 1953, 3 volumes, $17.50.

NEW TESTAMENT COMMENTARIES AND STUDIES

ALFORD, HENRY, 1810–1871, The Greek Testament, with a Critically Revised Text … and a Critical and Exegetical Commentary (with revision by Everett F. Harrison). Chicago: Moody Press, 1958, 4 volumes in two, $20.

HENDRIKSEN, WILLIAM, New Testament Commentary. Grand Rapids: Baker Book House, 1953—, 4 volumes have appeared; the series is planned with 14 volumes.

LENSKI, RICHARD C., 1864–1936, Commentary on the New Testament. Columbus: The Wartburg Press, 12 volumes, $58.25.

STONEHOUSE, NED B., General editor, The New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1950—, to be completed in 17 volumes, of which eight had appeared by Jan. 1, 1960.

TASKER, R. V. G., editor, The Tyndale Bible Commentaries. New Testament series. Grand Rapids: Eerdmans, 1957—, 9 volumes had appeared by May 1, 1960.

TRENCH, RICHARD C., 1807–1886, Synonyms of the New Testament (Reprint). Grand Rapids: Eerdmans, 1948, 405 pages, $3.50.

BROADUS, JOHN ALBERT, 1827–1895, Commentary on the Gospel of Matthew, Philadelphia: The Judson Press, 51 & 610 pages, $3.50.

PLUMMER, ALFRED, 1841–1926, An Exegetical Commentary on the Gospel According to St. Matthew. New York: Scribner’s, 1909, 451 pages, Eerdmans reprint, $5.

LLOYD-JONES, D. MARTYN, Studies in the Sermon on the Mount. London: Inter-Varsity Fellowship, 1959—. Grand Rapids: Eerdmans, 1959—, Volume I, 1959, $4.50.

ALEXANDER, JOSEPH ADDISON, Commentary on the Gospel of Mark. Grand Rapids: Zondervan, 1956, xxiii, 444 pages, $5.95.

SWETE, HENRY B., 1835–1927, The Gospel According to St. Mark. London: Macmillan, 1902, cxx, 434 pages. Reprint, Grand Rapids: Eerdmans, 1952, $6.

GODET, FREDERIC, 1812–1900, A Commentary on the Gospel of Luke (Translated from the French. Reprint). Grand Rapids: Zondervan. n.d., 2 volumes, $9.95.

PLUMMER, ALFRED, ACritical and Exegetical Commentary on … Luke (I.C.C.) (Fourth edition). Edinburgh: T. & T. Clark, 1906, lxxxviii, 592 pages, $6.

GODET, FREDERICK, Commentary on the Gospel of John(Reprint). Grand Rapids: Zondervan, 1955, 3 volumes in two, $11.95.

WESTCOTT, BROOKE FOSS, 1825–1901, The Gospel According to St. John; the Greek Text, with Introduction and Notes. Grand Rapids: Eerdmans, 1955, 2 volumes in one, $10.

ANDREWS, SAMUEL J., 1817–1906, The Life of Our Lord upon the Earth. (Many editions). New York: Scribner’s, 1893, 651 pages.

EDERSHEIM, ALFRED, 1825–1889, The Life and Times of Jesus the Messiah. New York: Longmans, Green & Co., 1957, 2 volumes, $12.50.

GOOD, JOHN WALTER, The Jesus of Our Fathers. New York: Macmillan, 1923, xv, 842 pages.

MACHEN, J. GRESHAM, 1881–1937, The Virgin Birth of Christ. New York: Harper, 1930, 425 pages, $5.

RAMSAY, WILLIAM M., 1851–1939, Was Christ Born at Bethlehem? New York: Putnam, 1898, xii, 280 pages.

SMITH, WILBUR M., The Supernaturalness of Christ. Boston: Wilde, 1941, xviii, 235 pages, $2.50.

MARTIN, HUGH, 1821–1885, The Shadow of Calvary: Gethsemane, the Arrest, the Trial. Glasgow: Publications Committee of the Free Presbyterian Church of Scotland, 1954, 298 pages, 17/.

SCHILDER, KLASS, 1890–1952, Christ on Trial; Christ in His Suffering; Christ Crucified. Grand Rapids: Eerdmans, 1938–40, 3 volumes, $10.

STONEHOUSE, NED B., The Witness of Matthew and Mark (and of Luke) to Christ. Grand Rapids: Eerdmans, 1958, 2 volumes, $6.

TRENCH, RICHARD C., archbp., Notes on the Parables of Our Lord (and Notes on the Miracles of Our Lord). (London: Macmillan) New York: Revell, 2 volumes, $6.50.

Vos, GEERHARDUS, 1862–1949, The Self-Disclosure of Jesus; the Modern Debate about the Messianic Consciousness. Edited by Johannes G. Vos. Grand Rapids: Eerdmans, 1954, 311 pages, $4.

Vos, GEERHARDUS, The Teaching of Jesus Concerning the Kingdom and the Church. Grand Rapids: Eerdmans, 1951, 103 pages, $2.

ALEXANDER, JOSEPH ADDISON, Commentary on the Acts of the Apostles. Grand Rapids: Zondervan, 1956, 2 volumes in one, $12.95.

BRUCE, F. F., The Acts of the Apostles; the Greek Text with Introduction and Commentary. London: The Tyndale Press, 1951. Grand Rapids: Eerdmans, 1953, viii, 491 pages, $6.

RACKHAM, RICHARD, The Acts of the Apostles. London: Methuen, 1906, cxvi, 524 pages.

CONEYBEARE, WILLLIAM JOHN, 1815–1857, and HOWSON, JOHN SAUL, 1816–1885, The Life and Epistles of St. Paul (many editions). Grand Rapids: Eerdmans, 1949, 2 volumes in one, $5.

ELLIS, E. EARLE, Paul’s Use of the Old Testament. Grand Rapids: Eerdmans, 1957, xii, 204 pages, $3.

MACHEN, J. GRESHAM, The Origin of Paul’s Religion. New York: Macmillan, 1923 (now Grand Rapids: Eerdmans), 329 pages, $3.

RAMSAY, WILLIAM M., The Cities of St. Paul. New York: Armstrong, 1908, xv, 452 pages. St. Paul the Traveller and the Roman Citizen. New York: Putnam, 1896, xviii, 394 pages. The Teaching of Paul in Terms of the Present Day. London: Hodder & Stoughton, 1913, 450 pages.

GODET, FREDERIC, Commentary on the Epistle to the Romans (Reprint). Grand Rapids: Zondervan, 1956, 545 pages, $6.95.

HALDANE, ROBERT, 1764–1842, Exposition of the Epistle to the Romans (various editions). Grand Rapids: Kregel, 660 pages, $5.95.

HODGE, CHARLES, 1797–1878, A Commentary on the Epistle to the Romans. Grand Rapids: Eerdmans, 1950, 716 pages, $5.

LIDDON, HENRY PARRY, 1829–1890, Explanatory Analysis of St. Paul’s Epistle to the Romans (Third edition). London: Longmans, Green & Co., 1897, vi, 306 pages. Out of print.

SHEDD, W. G. T., 1820–1894, A Critical and Doctrinal Commentary upon … Romans. New York: Scribner’s, 1879, x, 439 pages.

GODET, FREDERIC, Commentary on the First Epistle to the Corinthians (Reprint). Grand Rapids: Zondervan, 1957, 2 volumes, $9.90.

HODGE, CHARLES, An Exposition of the First (and of the Second) Epistle to the Corinthians. Grand Rapids: Eerdmans, 1950, 2 volumes, $7.50.

EADIE, JOHN, 1810–1876, A Commentary upon the Greek Text of the Epistle of Paul to the Galatians (and Ephesians, Philippians, Colossians and Thessalonians). Edinburgh: T. & T. Clark, Galatians, Ephesians and Colossians reprinted. Grand Rapids: Zondervan, $4.95 to $6.95 per volume.

LIGHTFOOT, JOSEPH BARBER, bp, 1828–1889, Commentaries on the Epistles of St. Paul to the Galatians, Ephesians, Colossians and Philemon. Grand Rapids: Zondervan, 3 volumes, published separately at $4.50 each.

LUTHER, MARTIN, A Commentary on St. Paul’s Epistle to the Galatians (A revised and completed translation). London: James Clarke & Co., 1953, 569 pages, Westwood (N. J.): Revell, $5.

HODGE, CHARLES, A Commentary on the Epistle to the Ephesians. Grand Rapids: Eerdmans, 1950, 398 pages, $4.

WESTCOTT, BROOKE FOSS, St. Paul’s Epistle to the Ephesians. London: Macmillan, 1906, lxviii, 212 pages. Reprint. Grand Rapids: Eerdmans, 1950, $5.

FAIRBAIRN, PATRICK, Commentary on the Pastoral Epistles. Grand Rapids: Zondervan, 1956, ix, 451 pages, $5.95.

SIMPSON, E. K., The Pastoral Epistles. Grand Rapids: Eerdmans, 1955, 173 pages, $4.

GOUGH, WILLIAM, 1575–1643, A Commentary on the Whole Epistle to the Hebrews. Edinburgh: James Nisbet, 1866, 3 volumes.

OWEN, JOHN, 1616–1683, Hebrews: The Epistle of Warning. Edinburgh: T. & T. Clark, 1862, 7 volumes.

WESTCOTT, BROOKE FOSS, The Epistle to the Hebrews; the Greek Text, with Notes and Essays. Grand Rapids: Eerdmans, 1950, lxxxiv, 506 pages, $6.

MANTON, THOMAS, 1620–1677, Exposition of The Epistle of James. Evansville (Ind.): Sovereign Grace Book Club, viii, 454 pages, $5.95.

MAYOR, JOSEPH BICKERSTETH, 1828–1916, The Epistle of St. James; the Greek Text with Introduction, Notes, and Comments (Third edition, revised). London: Macmillan, 1913. Grand Rapids: Zondervan, 1954, 291 and 264 and 41 pages, $6.95.

BIGG, CHARLES, A Critical and Exegetical Commentary on the Epistles of St. Peter and St. Jude. New York: Scribner’s, 1901 (I.C.C.), xv, 353 pages, $5.

MANTON, THOMAS, Exposition of the Epistle of Jude. Evansville, Ind.: Sovereign Grace Book Club, 386 pages, $3.95.

MAYOR, JOSEPH B., The Epistle of Jude and the Second Epistle of St. Peter. London: Macmillan, 1907, ccii, 239 pages. Out of print and very rare.

CANDLISH, ROBERT S., 1806–1873, The First Epistle of John. Edinburgh: A. & C. Black, third edition, 1877. Grand Rapids: Zondervan, xx, 577 pages, $5.95.

WESTCOTT, BROOKE FOSS, The Epistles of St. John; the Greek Text, with Notes and Essays. Grand Rapids: Eerdmans, 1950, lvi, 360 pages, $5.

SWETE, HENRY B., The Apocalypse of St. John. London: Macmillan, 1911, ccxx, 338 pages. Reprint, Grand Rapids: Eerdmans, 1951, $6.

TENNEY, MERRILL C., Interpreting Revelation. Grand Rapids: Eerdmans, 1957, 220 pages, $3.50.

RAMSAY, WILLIAM M., The Letters to the Seven Churches of Asia. New York: Armstrong, 1905, xx, 446 pages.

TRENCH, RICHARD C., Commentary on the Epistles to the Seven Churches in Asia. London: Kegan Paul, 1886, 249 pages.

CHURCH HISTORY

BRANDT, GERARD, A History of the Reformation in the Low Countries. London: c. 1720 (written from Remonstrant point of view), 4 volumes.

BRUCE, F. F., The Spreading Flame; the Rise and Progress of Christianity. Grand Rapids: Eerdmans, 1953, 3 volumes in one, $5.

CUNNINGHAM, WILLIAM, 1805–1861, Historical Theology. To be reprinted in 1960 by The Banner of Truth Trust, London, 2 volumes, $4.50.

CUNNINGHAM, WILLIAM, The Reformers and the Theology of the Reformation. Edinburgh: T. & T. Clark, 1862, viii, 616 pages.

FROOM, LEROY E., The Prophetic Faith of Our Fathers. Washington: Review and Herald, 1946–54 (Seventh-day Adventist), 4 volumes.

HEPPE, HEINRICH, 1820–1879, Reformed Dogmatics. London: Allen & Unwin, 1950, xiv, 721 pages, $8.50.

LAWTON, JOHN S., Conflict in Christology. London: S.P.C.K., 1947, x, 331 pages, $3.75. (Slightly sub-evangelical in a few places.)

MACLEOD, JOHN, 1872–1948, Scottish Theology in Relation to Church History Since the Reformation (Second edition). Edinburgh: Publications Committee of the Free Church of Scotland, 1946, viii, 336 pages.

NEVE, JUERGEN LUDWIG, 1865–1943, A History of Christian Thought. Philadelphia: Muhlenberg Press, 1934–36, 2 volumes, $8. Out of print.

SCHAFF, PHILIP, 1819–1893, The Creeds of Christendom (Revised edition, 1931). New York: Harper, 1952, 3 volumes, $25.

SCHAFF, PHILIP, History of the Christian Church. Grand Rapids: Eerdmans, 1950, 8 volumes, $45.

BROMILEY, GEOFFREY W., Unity and Disunity of the Church. Grand Rapids: Eerdmans, 1958, 104 pages.

ELLIOTT-BINNS, L. E., The Early Evangelicals. A Religious and social study. London: Lutterworth Press, 1953, 464 pages.

BALLEINE, G. R., A History of the Evangelical Party in the Church of England (New edition). London; New York: Longmans, Green & Co., 1933, xi, 346 pages. (Also, Church Book Room Press.)

SCHMID, HEINRICH, The Doctrinal Theology of the Evangelical Lutheran Church. Philadelphia: Lutheran Publication Society, 1876, 696 pages. Parallels for the Lutherans the work of Heppe for the Reformed.

TAPPERT, THEODORE G., translator and editor, The Book of Concord; The Confessions of the Evangelical Lutheran Church. Philadelphia: Muhlenberg Press, 1959, 717 pages, $7.50. Out of print.

BRANDT, CASPAR, The Life of J. Arminius. Published in England and America in the 1850’s.

DARBY, HAROLD S., Hugh Latimer. London: Epworth Press, 1953, 262 pages.

MOULE, H. C. G., 1841–1920, Charles Simeon. The Evangelical School in the Church of England: its men and its work in the nineteenth century. London: Inter-Varsity Fellowship, 1948, xiv, 191 pages.

MOZLEY, JAMES FREDERIC, William Tyndale. New York: Macmillan, 1937, ix, 364 pages.

SCHWIEBERT, Luther and His Times. St. Louis: Concordia, 1950, xxiii, 892 pages and 65 plates, $7.50.

STONEHOUSE, NED B., J. Gresham Machen. Grand Rapids: Eerdmans, 1954, 520 pages, $4.95.

VAN HALSEMA, THEA, This was John Calvin. Grand Rapids: Zondervan, 1950, 180 pages, $2.95. Perhaps the best recent and simple biography of Calvin.

WATT, HUGH, The Published Writings of Dr. Thomas Chalmers. Edinburgh: Privately printed, R. & R. Clark, Ltd., 1943, 86 pages.

Heroes of the Reformation, edited by Samuel Macauley Jackson. New York & London: G. P. Putnam’s sons, 1898 ff.: Volume 2: Richards, J. W., Philip Melancthon, 1898; Volume 3: Emerton, E., Desederius Erasmus, 1899; Volume 4: Baird, H. M., Theodore Beza, 1899; Volume 5: Jackson, S. M., Huldreich Zwingli, 1901; Volume 6: Pollard, A. F., Thomas Cranmer and English Reformation, 1927; Volume 7: Cowan, H., John Knox, 1905; Volume 8; Vedder, H. C., Baltasar Hubmaier, 1905; Walker, W., John Calvin, 1906.

APOLOGETICS AND CHRISTIAN PHILOSOPHY

BAVINCK, HERMAN, 1854–1921, The Philosophy of Revelation; the Stone Lectures for 1908–1909.… Grand Rapids: Eerdmans, 1953, x, 349 pages, $3.50.

BEATTIE, FRANCIS, 1848–1906, Apologetics. I. Fundamental Apologetics (all published). Richmond (Va.): Presbyterian Committee of Publication, 1903, 605 pages.

BERKOUWER, G. C., The Triumph of Grace in the Theology of Karl Barth. Grand Rapids: Eerdmans, 1956, 414 pages, $4.95.

CARNELL, EDWARD JOHN, Introduction to Christian Apologetics. Grand Rapids: Eerdmans, 1948, 379 pages, $3.50.

CARNELL, EDWARD JOHN, Philosophy of the Christian Religion. Grand Rapids: Eerdmans, 1952, 523 pages, $5.

CARNELL, EDWARD JOHN, The Theology of Reinhold Niebuhr. Grand Rapids: Eerdmans, 1951, 250 pages, $3.50.

CLARK, GORDON HADDON, A Christian View of Men and Things. Grand Rapids: Eerdmans, 1952, 325 pages, $4.

CLARK, GORDON HADDON, Thales to Dewey; a History of Philosophy. Boston: Houghton Mifflin Co., 1957, xii, 548 pages, $5.

DOOYEWEERD, HERMAN, A New Critique of Theoretical Thought (translated by David H. Freeman and William Young). Amsterdam: H. J. Paris; Philadelphia: Presbyterian and Reformed Publishing Co., 1953–58, 4 volumes, $36.

FLINT, ROBERT, 1834–1910. Theism (Seventh edition). New York: Scribner’s, 1899, x, 447 pages.

FLINT, ROBERT, Antitheistic Theories. Edinburgh: Blackwood, 1879, x, 555 pages.

FLINT, ROBERT, Agnosticism. New York: Scribner’s, 1903, xviii, 664 pages. GERSTNER, JOHN H., Reasons for Faith. New York: Harper, 1960, x, 255 pages, $4.

GRAEBNER, THEODORE, 1876–1950, God and the Cosmos. Grand Rapids: Eerdmans, 1932, 453 pages, $3.50. Out of print.

HENRY, CARL F. H., editor, Contemporary Evangelical Thought (10 contributors). A Channel Press Book. New York: Harper, 1957, 320 pages, $5.

HENRY, CARL F. H., The Protestant Dilemma. Grand Rapids: Eerdmans, 1949, 248 pages, $3. Out of print.

HENRY, CARL F. H., Remaking the Modern Mind. Grand Rapids: Eerdmans, 1946, 309 pages.

KUYPER, ABRAHAM, 1837–1920, Lectures on Calvinism (Reprint). Grand Rapids: Eerdmans, 1931, 275 pages, $2.50.

KUYPER, ABRAHAM, Principles of Sacred Theology. Grand Rapids: Eerdmans, 1953, xxv, 683 pages, $6.95.

LEWIS, C. S., Miracles. London: Bles, 1947, 220 pages.

LEWIS, C. S., The Screwtape Letters. London: Bles, 1942, 160 pages.

MACHEN, J. GRESHAM, Christianity and Liberalism. New York: Macmillan, 1923 (now Grand Rapids: Eerdmans), 189 pages, $2.50.

ORR, JAMES, The Christian View of God and the World (Third edition). Edinburgh: Andrew Elliot, 1897. Grand Rapids: Eerdmans, 1947, 480 pages, $3.50.

RAMM, BERNARD, A Pattern of Authority. Grand Rapids: Eerdmans, 1957, 117 pages, $1.50.

SMITH, WILBUR M., Therefore Stand. Boston: Wilde, 1945, xxiv, 614 pages, $3.95.

SPIER, J. M., An Introduction to Christian Philosophy (translated by David Hugh Freeman), Philadelphia: Presbyterian and Reformed Publishing Co., 1954, vii, 261 pages, $3.75.

VAN TIL, CORNELIUS, The Defense of the Faith. Philadelphia: Presbyterian and Reformed Publishing Co., 1955, xii, 436 pages, $4.95.

VAN TIL, CORNELIUS, The New Modernism; an Appraisal of the Theology of Barth and Brunner (Second edition). Philadelphia: Presbyterian and Reformed Publishing Co., 1947, xx, 392 pages. Out of print.

WARFIELD, BENJAMIN BRECKINRIDGE, 1851–1921, Miracles, Yesterday and Today. Grand Rapids: Eerdmans, 1953, 327 pages, $3.50. (Originally published in New York, Scribner’s, 1918, under title, Counterfeit Miracles.)

AMERICAN SCIENTIFIC AFFILIATION, Modern Science and Christian Faith; Eleven Essays on the Relationship of the Bible to Modern Science (Revised edition), 1950. Obtainable at 214 Halsey Drive, West Lafayette, Indiana, xii, 316 pages, $4.

HEIDEL, ALEXANDER, 1907–1955, The Babylonian Genesis; the Story of the Creation (Second edition). Chicago: University of Chicago Press, 1951, xi, 153 pages, $3.50. Out of print.

HEIDEL, ALEXANDER, The Gilgamesh Epic and Old Testament Parallels (Second edition). Chicago: University of Chicago Press, 1949, ix, 269 pages, $5.75.

MIXTER, RUSSELL L., editor, Evolution and Christian Thought Today (a symposium by 13 Christian scientists and theologians). Grand Rapids: Eerdmans, 1959, 224 pages, $4.50.

RAMM, BERNARD, The Christian View of Science and Scripture. Grand Rapids: Eerdmans, 1954, 368 pages, $4.

ALBRIGHT, WILLIAM F., The Archaeology of Palestine. Harmondsworth-Middlesex: Penguin Books, 1959, 256 pages, 2/6.

ALBRIGHT, WILLIAM F., From the Stone Age to Christianity. Baltimore: John Hopkins Press, 1940, xi, 363 pages, $2.50.

FREE, JOSEPH, Archaeology and Bible History (Fifth revised edition). Wheaton: Scripture Press, 1956, 398 pages, $5.

UNGER, MERRILL F., Archaeology and the Old Testament. Grand Rapids: Zondervan, 1954, vii, 339 pages, $4.95.

BLAIKLOCK, E. M., Out of the Earth; The Witness of Archaeology to the New Testament. Grand Rapids: Eerdmans (Pathway series), 1958, 80 pages, $1.50.

WISEMAN, DONALD J., Illustrations from Biblical Archaeology. Grand Rapids: Eerdmans, 1958, 112 pages (7 pages of excellent bibliography), $3.50.

SYSTEMATIC THEOLOGY

ENGELDER, THEODORE, 1865–1949, Scripture Cannot Be Broken. St. Louis: Concordia, 1944, 498 pages, $3. Out of print.

GAUSSEN, S. R. L., 1790–1863, Theopneustia, or The Plenary Inspiration of Holy Scriptures (many editions).

HARRIS, R. LAIRD, Inspiration and Canonicity of the Bible. Grand Rapids: Zondervan, 1947, 304 pages, $4.50.

HENRY, CARL F. H., editor, Revelation and the Bible: Contemporary Evangelical Thought (24 contributors). Grand Rapids: Baker Book House, 1958, 413 pages, $6.

LECERF, AUGUSTE, 1872–1943, Introduction to Reformed Dogmatics. London: Lutterworth Press, 1949, 448 pages, $5.

PACKER, JAMES I., “Fundamentalism” and the Word of God; Some Evangelical Principles. Grand Rapids: Eerdmans, 1958, 191 pages, $3. (Paper back, $1.25.)

PREUS, ROBERT, The Inspiration of Scripture. Edinburgh: Oliver & Boyd, 1955, xx, 216 pages.

WALVOORD, JOHN F., editor, Inspiration and Interpretation (a Symposium by 10 contributors). Grand Rapids: Eerdmans, 1957, 280 pages, $4.50.

WARFIELD, BENJAMIN BRECKINRIDGE, 1851–1921, The Inspiration and Authority of the Bible (edited by Samuel G. Craig; with an introduction by Cornelius Van Til on Barth’s view of Scripture, 68 pages). Philadelphia: Presbyterian and Reformed Publishing Co., 1948, 442 pages, $4.95.

WESTMINSTER THEOLOGICAL SEMINARY, Faculty of, The Infallible Word (edited by Ned B. Stonehouse and Paul Woolley). Grand Rapids: Eerdmans, 1953, 300 pages, $3.

YOUNG, EDWARD J., Thy Word is Truth; Some Thoughts on the Biblical Doctrine of Inspiration. Grand Rapids: Eerdmans, 1957, 287 pages, $3.50.

BAVINCK, HERMAN, 1854–1921, Our Reasonable Faith (translated from the Dutch Magnalia Die by Henry Zylstra). Grand Rapids: Eerdmans, 1956, 568 pages, $6.95.

BERKHOF, LOUIS, 1873–1957, Introductory Volume to Systematic Theology. Grand Rapids: Eerdmans, n.d., 200 pages, $3.

BERKHOF, LOUIS, Systematic Theology (Third revision and enlarged edition). Grand Rapids: Eerdmans, 1946, 784 pages, $7.50.

BERKOUWER, G. C., Studies in Dogmatics (a series to be completed in 20 volumes or more, of which seven had appeared by January, 1960). Grand Rapids; Eerdmans, 1952—, $3 to $4.50 per volume.

BOETTNER, LORAINE, Studies in Theology. Grand Rapids: Eerdmans, 1947, 351 pages, $3.50.

CHAFER, LEWIS SPERRY, 1871–1952, Systematic Theology. Wheaton, Ill.: Van Kampen, 1947, 8 volumes, $29.95.

DABNEY, R. L., Systematic and Polemic Theology (Sixth edition). Richmond (Va.): Presbyterian Committee of Publication, 1927, 903 pages. Out of print.

GILL, JOHN, 1697–1771, A Body of Divinity (Reprint). Grand Rapids: Baker Book House, 1951, 1023 pages, $10.

HALL, FRANCIS J., Dogmatic Theology. New York: Longmans, Green, 1907–1922. 10 volumes. Out of print. (This author is a high-church Episcopalian.)

HAMMOND, T. C., In Understanding Be Men. London: Inter-Varsity, 1936, 255 pages.

HODGE, A. A., 1823–1886, Outlines of Theology (Reprint). Grand Rapids: Eerdmans, 1949, 678 pages.

HODGE, CHARLES, 1797–1878, Systematic Theology. Grand Rapids: Eerdmans, 1952, 3 volumes, $15.

MILEY, JOHN, 1813–1895, Systematic Theology. New York: Eaton & Mains, 1892, 2 volumes. Out of print.

MOULE, H. C. G., 1841–1920, Outlines of Christian Doctrine. New York: Whittaker, 1889, xvi, 267 pages.

MUELLER, JOHN THEODORE, Christian Dogmatics; a Handbook of Doctrinal Theology for Pastors, Teachers, and Laymen. St. Louis: Concordia, 1934, xxiii, 665 pages, $6.50.

MULLINS, EDGAR YOUNG, 1860–1928, The Christian Religion in its Doctrinal Expression. Philadelphia: The Judson Press, 1946, xxiv, 514 pages, $4.25.

PIEPER, FRANZ AUGUST OTTO, 1852–1931, Christian Dogmatics. St. Louis: Concordia, 1950–57. 4 volumes, $20.00.

RALSTON, THOMAS, 1806–1891, Elements of Divinity. Nashville: Redford, 1872, 1023 pages.

SHEDD, WILLIAM GREENOUGH THAYER, 1820–1894, Dogmatic Theology. New York: Scribner, 1882–94. Grand Rapids: Zondervan, 3 volumes, $14.85.

STRONG, A. H., 1836–1921, Systematic Theology (Eighth edition). Philadelphia: The Judson Press, 1907, xxviii, 1166 pages, $5.

SUMMERS, T. O., 1812–1882, Systematic Theology. Nashville: Methodist Episcopal Church, 1888, 2 volumes. Out of print.

THOMAS, W. H. GRIFFITH, 1861–1924, The Principles of Theology. A Study of the 39 Articles of the Church of New England. New York: Longmans, Green, 1930, lx, 540 pages.

URSINUS, ZACHARIAS, 1534–1583, Commentary on the Heidelberg Catechism (edited by David Pareus; translated by G. W. Williard). Grand Rapids: Eerdmans, 1954, xxxvi, 659 pages, $6.95.

WATSON, RICHARD, 1781–1833, Theological Institutes; or a View of the Evidences, Doctrines, Morals, and Institutions of Christianity (many editions). 2 volumes. Out of print.

WATSON, THOMAS, d. 1689, A Body of Practical Divinity … (many editions). London: The Banner of Truth Trust, 1958–59, 2 volumes.

WENGER, JOHN C., Introduction to Theology. Scottdale (Pa.): Herald Press, Revised 1956, 418 pages, $4.

WILEY, HENRY O., Christian Theology. Kansas City (Mo.): Beacon Hill Press, 1940, 3 volumes, $6.

BAVINCK, HERMAN, The Doctrine of God (translated by William Hendriksen). Grand Rapids: Eerdmans, 1951, 407 pages, $5.

CANDLISH, R. S., 1806–1873, The Fatherhood of God (Fifth edition). Edinburgh: Black, 1869, 2 volumes.

CHARNOCK, STEPHEN, 1628–1680, Discourses upon the Existence and Attributes of God. 2 volumes, various editions. Grand Rapids: Kregel, incomplete. 804 pages, $8.95.

CRAWFORD, T. J., 1812–1875, The Fatherhood of God (Third edition). Edinburgh: Blackwood, 1868, xvi, 392 pages.

WOOD, NATHAN R., The Secret of the Universe (Tenth edition). Grand Rapids: Eerdmans, 1955, 220 pages, $2.50.

KUYPER, ABRAHAM, 1837–1920, The Work of the Holy Spirit (Introduction by B. B. Warfield). New York: Funk & Wagnalls, 1900. Grand Rapids: Eerdmans, xxxix, 664 pages, $5.

SMEATON, GEORGE, 1814–1889, The Doctrine of the Holy Spirit (Second edition). Edinburgh: T. & T. Clark, 1889, xi, 418 pages. Out of print.

SWETE, HENRY B., The Holy Spirit in the New Testament. London: Macmillan, 1910, viii, 417 pages.

SWETE, HENRY B., The Holy Spirit in the Ancient Church. London: Macmillan, 1912, viii, 429 pages.

THOMAS, W. H. GRIFFITH, The Holy Spirit of God. London: Longmans, 1913, 303 pages.

WALVOORD, JOHN F., The Holy Spirit. Wheaton (Ill.): Van Kampen, 1954, 275 pages, $3.50.

BOETTNER, LORAINE, The Reformed Doctrine of Predestination (Seventh edition). Grand Rapids: Eerdmans, 1951, 432 pages, $4.50.

BOSTON, THOMAS, 1676–1732, Human Nature in its Fourfold State: of Primitive Integrity, Entire Depravity, Begun Recovery, and Consummate Happiness or Misery (many editions). Grand Rapids: Zondervan, $4.95. Out of print.

FLETCHER, JOHN, 1729–1785, Checks to Antinomianism. New York: Phillips & Hunt, n.d., 2 volumes.

GIRARDEAU, JOHN L., 1825–1898, The Will in its Theological Relations. Columbia (S. C.): Duffie, 1891, 497 pages. Out of print and rare.

LAIDLAW, JOHN, 1832–1906, The Bible Doctrine of Man, or the Anthropology and Psychology of Scripture (New edition, revised and rearranged). Edinburgh: T. & T. Clark, 1905, 363 pages. Out of print.

LUTHER, MARTIN, On the Bondage of the Will. A new translation of De Servo Arbitrio (1525), Martin Luther & Reply to Erasmus of Rotterdam, translated and edited with historical introduction by James I. Packer and O. R. Johnston. London: James Clarke & Co., 1957; Westwood (N. J.): Revell, 1957, 322 pages, $3.50.

ORR, JAMES, God’s Image in Man (Reprint). Grand Rapids: Eerdmans, 1948, 325 pages, $3.

What, Then, Is Man? (a Symposium, Concordia Theological Seminary, School for Graduate Studies; Graduate Study No. 3). St. Louis: Concordia, 1958, 356 pages, $3.50.

LIDDON, HENRY PARRY, 1829–1890, The Divinity of Our Lord and Saviour Jesus Christ … (Sixteenth edition). London: Longmans, Green & Co., 1892, 41 and 585 pages. Out of print.

WARFIELD, BENJAMIN BRECKINRIDGE, The Lord of Glory; a Study of the Designations of Our Lord in the New Testament with Especial Reference to His Deity. New York: American Tract Society, 1907, xi, 332 pages (and other editions). Out of print.

EDWARDS, DOUGLAS A., The Virgin Birth in History and Faith. London: Faber & Faber, n.d. (1943), 240 pages.

ORR, JAMES, The Virgin Birth of Christ. New York: Scribner’s, 1907, xvi, 301 pages.

SWEET, LOUIS M., The Birth and Infancy of Jesus Christ. Philadelphia: Westminster Press, 1906, xiv, 365 pages. Out of print.

ORR, JAMES, The Resurrection of Jesus. Cincinnati: Jenning & Bryan, n.d. (1909), 292 pages. Out of print.

SIMPSON, W. J. SPARROW, 1859–1952, The Resurrection and Modern Thought. London: Longmans & Co., 1911, x, 464 pages.

CRAWFORD, THOMAS JACKSON, 1812–1875, The Doctrine of Holy Scripture Respecting the Atonement (Fourth edition). Grand Rapids: Baker Book House, 1954, 538 pages, $4.95.

DENNEY, JAMES, 1856–1917, The Death of Christ (edited by R. V. G. Tasker. London: Inter-Varsity, 1951, 272 pages.

HODGE, A. A., The Atonement; Its Nature, Design, and Application. Grand Rapids: Eerdmans, 1953, 440 pages, $4.50.

MARTIN, HUGH, 1821–1885, The Atonement, in its Relations to the Covenant, the Priesthood, the Intercession of Our Lord. Edinburgh: James Gemmell, 1882, 288 pages. Out of print.

MORRIS, LEON, The Apostolic Preaching of the Cross. London: The Tyndale Press, 1955, 296 pages, 15/. Grand Rapids: Eerdmans, 1956, $3.50.

MURRAY, JOHN, Redemption—Accomplished and Applied. Grand Rapids: Eerdmans, 1955, 236 pages, $3.

SMEATON, GEORGE, The Doctrine of the Atonement as Taught by Christ Himself (and, as Taught by the Apostles). Grand Rapids: Zondervan, 1953–57, 2 volumes, $11.90.

BUCHANAN, JAMES, 1804–1870, The Doctrine of Justification; its History in the Church and its Exposition from Scripture. Grand Rapids: Baker Book House, 1955, 514 pages, $4.95.

WALTHER, C. F., 1811–1887, The Proper Distinction between Law and Gospel. St. Louis: Concordia, 1929, ix, 426 pages, $3.50.

WARFIELD, B. B., The Plan of Salvation. Grand Rapids: Eerdmans, 1942, 112 pages, $1.50.

FRASER, JAMES, 1700–1769, A Treatise on Sanctification (New and revised edition by John MacPherson). London: Sands & Co., 1897, xxxii, 493 pages. Out of print.

MARSHALL, WALTER, 1628–1680, The Gospel Mystery of Sanctification … (many editions). Grand Rapids: Zondervan, 1954, viii, 264 pages, $1.50. Out of print.

RYLE, JOHN CHARLES, bp, 1816–1900, Holiness: Its Nature, Hindrances, Difficulties and Roots (Foreword by D. Martyn Lloyd-Jones). London: James Clarke & Co., 1952; Grand Rapids: Kregel, xviii, 333 pages, $3.95.

BANNERMAN, JAMES, 1807–1868, The Church of Christ. To be reprinted in 1960 by The Banner of Truth Trust, London, 2 volumes, $4.50.

DEXTER, HENRY MARTYN, 1821–1890, The Congregationalism of the Last Three Hundred Years as Seen in its Literature … with a Bibliographical Appendix. New York: Harper, 1880, 38 & 716 & 326 pages. Out of print.

KUIPER, R. B., The Glorious Body of Christ. Grand Rapids: Eerdmans, 1958, 383 pages, $4.95.

RYLE, JOHN CHARLES, Principles for Churchmen … London: Chas. J. Thynne, 1900, xxvii, 460 pages. Out of print.

BOOTH, ABRAHAM, 1734–1806, Paedobaptism Examined.… London: Ebenezer Palmer, 1829, 3 volumes. Out of print.

INGHAM, R., 1810–1873, A Handbook of Christian Baptism. London: Simpkin, Marshall, and E. Stock, 1865, 1871, 2 volumes.

MARCEL, PIERRE CH., The Biblical Doctrine of Infant Baptism: Sacrament of the Covenant of Grace (translated from the French by Philip E. Hughes). London: James Clarke & Co., 1953, 256 pages, 15/.

MURRAY, JOHN, Christian Baptism. Philadelphia: Presbyterian and Reformed Publishing Co., 1952, 93 pages, $2.50.

MACDONALD, A. J., editor, The Evangelical Doctrine of Holy Communion. London: S.P.C.K., 1936, viii, 330 pages.

SASSE, HERMANN, This is My Body. Minneapolis: Augsburg Publishing House, 1959, 420 pages, $7.

ALLIS, OSWAED T., Prophecy and the Church.… Philadelphia: Presbyterian and Reformed Publishing Co., 1945, ix, 339 pages, $3.75.

BROWN, DAVID, 1803–1897, Christ’s Second Coming: Will it be Premillennial? (Seventh edition). Edinburgh: T. & T. Clark, 1882, xvi, 468 pages. Out of print.

KROMMINGA, DIEDRICH HINRICH, 1879–1947, The Millennium: Its Nature, Function, and Relation to the Consummation of the World. Grand Rapids: Eerdmans, 1948, 121 pages, $1.50.

LADD, GEORGE ELDON, The Blessed Hope. Grand Rapids: Eerdmans, 1956, 167 pages, $3.

MCCLAIN, ALVA J., The Greatness of the Kingdom. Zondervan, 1959, xviii, 556 pages, $6.95.

PENTECOST, J. DWIGHT, Things to Come. Findlay (Ohio): Dunham, 1958, xxx, 633 pages, $7.95.

REESE, ALEXANDER, The Approaching Advent of Christ.… London: Marshall, Morgan & Scott, 1937, 328 pages. Out of print.

Vos, GEERHARDUS, The Pauline Eschatology (with appendix: The Eschatology of the Psalter). Grand Rapids: Eerdmans, 1953, 365 pages, $5.

WALVOORD, JOHN F., The Millennial Kingdom. Findlay, (Ohio): Dunham, 1959, xxiv, 373 pages, $4.95.

FYFE, JAMES, The Hereafter. Edinburgh: T. & T. Clark, 1890, xxiv, 407 pages.

LEWIS, ERIC, Life and Immortality. London: E. Stock, 1924, 227 pages. (A conditionalist work.)

SHEDD, W. G. T., The Doctrine of Endless Punishment. New York: Scribner’s, 1886, 163 pages.

BERKOUWER, G. C., The Conflict with Rome. Philadelphia: Presbyterian and Reformed Publishing Co., 1958, 319 pages, $5.95.

CHRISTIAN ETHICS

HAMMOND, T. C., Perfect Freedom. London: Inter-Varsity, n.d., 430 pages.

HENRY, CARL F. H., Christian Personal Ethics. Grand Rapids: Eerdmans, 1957, 615 pages, $6.95.

MURRAY, JOHN, Principles of Conduct; Aspects of Biblical Ethics. Grand Rapids: Eerdmans, 1957, 272 pages, $4.

WALLACE, RONALD S., Calvin’s Doctrine of the Christian Life. Grand Rapids: Eerdmans, 1959, 349 pages.

PRACTICAL THEOLOGY

BAVINCK, J. H., The Impact of Christianity on the Non-Christian World. Grand Rapids: Eerdmans, 1948, 183 pages, $2.50.

BENSON, CLARENCE H., A Popular History of Christian Education. Chicago: Moody Press, 1943, 355 pages.

BLACKWOOD, ANDREW W., The Preparation of Sermons. Nashville: Abingdon, 1948, 272 pages, $3.

BLACKWOOD, ANDREW W., Expository Preaching for Today. Nashville: Abingdon, 1953, 224 pages, $3.

BLACKWOOD, ANDREW W., Doctrinal Preaching for Today. Nashville: Abingdon, 1956, 224 pages, $3.

BLACKWOOD, ANDREW W., The Fine Art of Public Worship. Nashville: Abingdon, 1939, 247 pages, $3.

BLACKWOOD, ANDREW W., Pastoral Work. Philadelphia: Westminster Press, 1945, 252 pages, $2.50.

BLACKWOOD, ANDREW W., Pastoral Leadership. Nashville: Abingdon, 1949, 272 pages, $3.50.

BLACKWOOD, ANDREW W., Leading in Public Prayer. Nashville: Abingdon, 1958, 207 pages, $3.

BROADUS, JOHN A., 1827–1895, On the Preparation and Delivery of Sermons (New and revised edition by Jesse B. Weatherspoon). New York: Harper, 1944, xviii, 410 pp., $3.50.

CLARK, GORDON HADDON, Christian Philosophy of Education. Grand Rapids: Eerdmans, 1946, 217 pages, $3. Out of print.

DARGAN, EDWIN C., 1852–1930, A History of Preaching. (Reprint). Grand Rapids: Baker Book House, 1954, 2 volumes in one, 1178 pages, $7.95.

DE BOER, CECIL, 1898–1955, Responsible Protestantism; Essays on the Christian’s Role in a Secular Society (edited by Henry Zylstra). Grand Rapids: Eerdmans, 1957, 247 pages, $3.50.

FORSYTH, P. T., 1848–1921, Positive Preaching and the Modern Mind (Reprint). London: Independent Press, 1949, 248 pages, $3.

GAEBELEIN, FRANK E., Christian Education in a Democracy.… New York: Oxford University Press, 1951, ix, 305 pages, $4.50.

GOULOOZE, WILLIAM, 1903–1955, Pastoral Psychology; Applied Psychology in Pastoral Theology in America. Grand Rapids: Baker Book House, 1954, 266 pages, $3.50.

JAARSMA, CORNELIUS, editor, Fundamentals in Christian Education; Theory and Practice (a Symposium). Grand Rapids: Eerdmans, 1953, 482 pages, $5.

LOVELESS, WENDELL P., Manual of Gospel Broadcasting. Chicago: Moody Press, 1946, 352 pages, $3.50.

Reformed Evangelism; a Manual on Principles and Methods of Evangelization. Compiled by the Grand Rapids Board of Evangelism of the Christian Reformed Churches. Grand Rapids: Baker Book House, 1948, 447 pages. Out of print.

REU, JOHANN MICHAEL, 1869–1943, Homiletics; a Manual of the Theory and Practice of Preaching (translated by Albert Steinhaeuser). Minneapolis: Augsburg Publishing House, 1950, viii, 639 pages, $4.50.

SPURGEON, CHARLES HADDON, Collected Sermons. Among such collections, all incomplete, are: Memorial Library, Grand Rapids: Zondervan, 20 volumes, $59; Expository Encyclopedia, Grand Rapids: Baker Book House, 1951–52, 15 volumes, out of print; New Spurgeon Sermon Library, Grand Rapids: Zondervan, being published in 20 volumes, $49 if ordered before Dec. 31, 1962.

SPURGEON, CHARLES HADDON, Lectures to my Students. London: Marshall, Morgan & Scott, 1954, 443 pages, 18/6.

VAN TIL, HENRY R., The Calvinistic Concept of Culture. Philadelphia: Presbyterian and Reformed, 1959, 245 pages.

VINET, ALEXANDRE, Pastoral Theology. New York: Ivison, 1853, 387 pages.

WEBBER, FREDERICK ROTH, A History of Preaching in Britain and America, including the Biographies of Many Princes of the Pulpit and the Men who Influenced Them. Milwaukee: Northwestern Publishing House, 1952–59, 3 volumes, $21.

ALLEN, ROLAND, 1868–1947, Missionary Methods, St. Paul’s or Ours? (Reprint). Chicago: Moody Press, 1956, 230 pages, $2.50.

ALLEN, ROLAND, Spontaneous Expansion of the Church. London: World Dominion, 1956, 212 pages, 6/-.

COOK, HAROLD R., Missionary Life and Work. Chicago: Moody Press, 1959, 382 pages, $5.

EDMAN, V. RAYMOND, Light in Dark Ages. Wheaton (Ill.): Van Kampen, 1949, 435 pages, $4.

ELLIOT, ELISABETH, Through Gates of Splendor. New York: Harper, 1957, 256 pages, $3.75.

GLOVER, ROBERT H., The Progress of World-Wide Missions. New York: Harper, 1960, 572 pages, $5.50.

The past half century, and especially the past 20 years, has produced a spate of new “translations” of the Bible. We are told that Elizabethan English is no longer intelligible to the majority of younger Christians, and especially the unchurched multitude; also, that newer manuscript evidence requires elimination of hundreds (if not thousands) of presumed errors in the Authorized Version. There is some truth in these allegations, but not nearly so much as advertisements for the new volumes suggest. Moreover, it is doubtful if all the new translations provide the correctives they profess. Not infrequently they simply substitute their own confusion for that which they claim to have dispelled. This is especially true in their claim to the title “Translation.” Few recent works have any right whatever to that title. And this is the very core of the problem: What is a translation?

TRANSLATION OR PARAPHRASE?

The liberties taken by many so-called translators is seen in their violation of the limits of true translation in distinction from paraphrase. Any technical definition of “translation” must emphasize the meticulous accuracy with which such limits must be observed, especially by scholars who profess to believe in scriptural revelation.

A brief dictionary definition of “translate” is “carry over into one’s own or another language.” This is sufficiently broad to admit of almost any license, and might even be thought to justify loose practices among present-day “translators.” Therefore, allow me to substitute a definition learned by experience in translating Babylonian and Sumerian documents, in which I valued highly the training received from one of America’s outstanding scholars in the field of Assyriology. The discipline taught me the inviolable principles embodied in my concept of a legitimate translation. This is it: A translation should convey as much of the original text in as few words as possible, yet preserve the original atmosphere and emphasis. The translator should strive for the nearest approximation in words, concepts, and cadence. He should scrupulously avoid adding words or ideas not demanded by the text. His job is not to expand or to explain, but to translate and preserve the spirit and force of the original—even, if need be, at the expense of modern colloquialisms—so long as the resultant translation is intelligible.

Some linguists may object that the above definition is unduly rigid, and may seek greater latitude in the interest of more literary or colloquial translation. They might point to liberties necessarily taken in the translation of a Chinese or Sanscrit poem into English. However, there is a vast difference between translating a Sanscrit poem and the Bible into English. In the former case we are dealing primarily with ideas, cast in an alien mold, which may best be conveyed in English by a rather free translation. In the latter case we are dealing with a document whose language and vocabulary were specially chosen by the Holy Spirit for the communication of particular truths. No translator—least of all an evangelical Christian who holds to the inspiration of the Scriptures—dare ignore that fact. Not just ideas, but words are important; so also is the emphasis indicated by word order in the sentence.

It should be noted first that when translating the Hebrew, Aramaic, and Greek text into English, we are not faced with serious problems of cultural extremes. The physical and social background of the ancient Near East is much closer to our general European society and economy than to either a tropical culture of Central Africa or the arctic culture of the Esquimeaux. This eliminates many knotty problems of cultural transference in translation. By and large, the pastoral or urban society of Bible times can be transferred directly and in its own terms into intelligible English. Moreover, the past four centuries of acquaintance with the Bible have introduced into our common speech many words and ideas originating in the society of Bible lands (such as “crucifixion,” animal sacrifices, and so on) which, though initially strange to the European scene, are now quite familiar. This makes the task of translating the Bible into English simpler than into the language of a people with an opposite or primitive culture. It is therefore easier to achieve a nearly word for word transfer which the nature of the inspired text deserves.

If the ultimate Author, the Holy Spirit, employed a certain language as the medium of communication of divine truth, we must assume that He also deliberately employed the particular words of that language in a particular manner to achieve his purpose. Anyone familiar with word studies in the original languages can testify to the amazing consistency of employment of particular terms throughout the Bible and also the wealth of truth conveyed by deliberate use of similar or contrasting terms in particular circumstances. When a certain word is used several times in one passage, or even in different books, to convey a particular idea, a good translator will follow this pattern wherever possible. In this respect many helpful corrections have been applied to the Authorized Version by recent translations. But men violate a basic principle of translation when they choose to substitute for individual words or short phrases long “homiletic” passages of private interpretation.

Look at a few illustrative examples. To translate the simple Greek sentence “does this cause you to stumble?” (John 6:61, three words in Greek) as “does this cause you to disapprove of me and hinder you from acknowledging my authority?” is inexcusable on any grounds. Even the RSV rendering “does this cause you to take offense?” is debatable, since it unnecessarily changes the tone of the question and adds a personal element absent in the original. Note the liberties taken by Weymouth (“does this seem incredible to you?”) and Lloyd (“doth this lead you astray?”). The question in the original Greek is terse and laconic, “does this cause you to stumble?” There is nothing profound or difficult about this and the concept is one which is quite familiar to English-speaking people. There is no hint of any personal animus or disloyalty on the part of the disciples; suggestions of this nature are speculations by the translators. Adding the ideas of “incredible,” “misleading,” “authority,” and “disapproval” is unjustified in a translation though, perhaps, admissible in a commentary.

Even to alter the emphasis from negative to positive while stating the same basic idea is unjustified. For example, for the KJV “Let love be without dissimulation” (Rom. 12:19), the RSV has “Let love be genuine.” Both are essentially the same, to be sure, but oriented differently. The Greek word anupokritos means literally “unfeigned” (cf. 1 Pet. 1:22, where KJV has “unfeigned” but RSV has “sincere”). If the Author had intended either “genuine” or “sincere,” he could have said so. There are perfectly good Greek words for these ideas. Can it be that the word “unfeigned” is unknown to literate Americans?

Frequently the full weight of meaning conveyed by repetition of the same Greek root word is lost in translation, since different English words are used where one word consistently used could have preserved the original force intact. For example, in speaking of qualifications for the Christian ministry in the light of its grave responsibility, Paul writes “who is sufficient for these things?” (2 Cor. 2:16) and adds “not that we are sufficient of ourselves … but our sufficiency is of God who has also made us sufficient ministers” (2 Cor. 3:5, 6). For the last of these four words (all forms of hikanos in Greek), KJV has “made us able,” and RSV has “qualified us.” Both obscure a deliberate and significant pattern. But Phillips reworks the passage so that it is well-nigh impossible to establish any equivalence between the Greek words and his rendering. “Who could think himself adequate for a responsibility like this?… We dare to say such things because of the confidence we have in God through Christ, and not because we are confident of our own powers. It is God Who makes us competent.…” For four similar words in Greek derived from one root, he uses three different words (adequate, confidence, confident, and competent) and adds several words for which there is no textual evidence. This is certainly not a translation. It is almost a homily; useful in its place but misleading to one who seeks the words of the Author.

THE LIMITS OF TRANSLATION

I realize that it is impossible to make a perfect transfer from one language to another in any translation. I realize also that the translator must make choice of those words in the second language which he thinks best convey the thought of the original. But frequently the translator appears to forget that the original words were chosen purposefully, and tends deliberately to cast the sentences into new molds which convey the idea in a significantly different spirit or emphasis. He thus unnecessarily robs the text of at least some of its original import. This practice may be justified in some fields of literature, but it is inadmissible when one is dealing with the inspired Word of God.

Certainly many words and even passages in an acceptable translation of the Bible will benefit from a more extended treatment. But such treatment belongs in a commentary, not in a translation. We expect in a translation the closest approximation to the original text of the Word of God that linguistic and philological science can produce. We want to know what God said—not what Doctor So-and-so thinks God meant by what he said. There is a great difference between the two, and we intrude on holy ground when we ignore the distinction.

Jacob J. Vellenga served on the National Board of Administration of the United Presbyterian Church from 1948–54. Since 1958 he has served the United Presbyterian Church in the U.S.A. as Associate Executive. He holds the A.B. degree from Monmouth College, the B.D. from Pittsburgh-Xenia Seminary, Th.D. from Southern Baptist Theological Seminary, and D.D. from Monmouth College, Illinois.

The writer is an unrepentant, unregenerate liberal, a liberal without prefix, hyphen, or quotation marks. He belongs to what a distinguished professor in one of our eastern conservative seminaries recently described as a “dying genus.” He suffers from the unfortunate illusion or delusion that the demise of liberalism has been unduly anticipated by wishful thinkers and (as Mark Twain observed long ago in another connection) “greatly exaggerated.” He looks back with nostalgic affection on the good old days when a liberal was a liberal and a conservative was a conservative and each knew where the other stood. In the twenties he studied under such liberals as William Adams Brown, Henry Sloane Coffin, Arthur Cushman McGiffert, Harry Emerson Fosdick, Julius August Bewer, Ernest Findlay Scott, Shirley Jackson Case, Adolf von Harnack, and Adolf Deissmann, and cannot for the life of him recognize the liberalism he knew in the current caricatures by neo-orthodox, neo-evangelical, neo-fundamentalist, and neo-modernist polemicists. As a matter of fact, he is sick and tired of neo-isms of all varieties, which make him think of Sixth Avenue (“The Avenue of the Americas”) rather than of well-defined theological systems.

He is also a liberal who holds the memory of J. Gresham Machen in high respect and with a certain amount of affection, for Machen (in his judgment) was the ablest of an able corps of Pauline scholars in those far-off days, a scholar who wrote what is still the best book on Paul to come from the pen of an American interpreter and who was a conservative without hyphenation and without apology.

Why, then, should such a liberal, according both to neo-fundamentalists and neo-modernists a fossilized theologian, an epigonous of nineteenth century theological romanticism, submit an article to CHRISTIANITY TODAY? For several reasons. CHRISTIANITY TODAY is well-printed, well-edited, and widely circulated. Probably as many neo-modernists read it with some regularity as they read any other undenominational periodical, though they may do so surreptitiously by some library shelf or on the table in the seminary readingroom. And what should inhibit a liberal theologian from submitting an article to an undenominational journal that is recognized as representative of conservative theological scholarship and conservative churchmanship?

The writer of this article likes conservatives. As a friend recently remarked to him, “They come clean!” He believes they are capable of seeing the best in him and in his theological and critical position, as he hopes he can see the best in them and in theirs. And so he entrusts a study of a problem that has bothered him to the pages of a journal that is ready to give a hearing to points of view with which it may not necessarily or entirely agree.

The writer is a minister of the United Presbyterian Church in the U.S.A., and is glad and proud that his denomination has been a member from the beginning of the National Council of Churches of Christ in the United States of America, has given it support even in such petty crises as that stirred up by a recent statement in an Air Force Manual that had a brief but heady notoriety, and has contributed some able and intelligent individuals to its leadership. He would use what little influence he has in Presbytery, Synod, and General Assembly to strengthen and extend Presbyterian enthusiasm for, and assistance to, the National Council’s Division of Christian Education. Nevertheless, he believes that the Council has made a serious mistake in permitting the Division of Christian Education to promote the Revised Standard Version (the very word “Standard” anticipates and begs a question) as a new “Holy Version,” a new English textus receptus, and he is frankly amazed and disturbed that the only vocal criticism of any consequence of this policy has come heretofore from fundamentalist, neo-fundamentalist, evangelical, and neo-evangelical circles.

The writer agrees with many such “conservative” churchmen that this apparent policy of the National Council is reprehensible, but his reasons for so believing are not (in part, at least) those advanced by scholars and theologians on “the other side of the tracks.” The RSV editors were right in translating Isaiah 7:14 “Behold a young woman shall conceive and bear a son.…” That decision was purely a matter of applied honesty in the English rendering of a Hebrew substantive. The RSV editors were wrong in translating 1 Corinthians 13:1 “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong.…” The result is rhythmically disastrous; “tongues” remains as meaningless to the average reader in Luther Weigle’s Connecticut as it was to readers in William Tyndale’s Gloucestershire; and it is a real question whether the substitution of “love” for “charity” clarifies or befogs the apostle’s meaning. Which is easier for the minister, to explain to the people in the pew (if any explanation is necessary) that “charity” in the sixteenth century meant “Christian love,” or to explain to his Greekless parishioners that “love” in the RSV means Anders Nygren’s agape?

PROPAGANDIZING GREATNESS

The National Council’s Division of Christian Education boasts that the RSV is rapidly becoming the Bible of the church, and all its propaganda (so far as a Scripture version is concerned) is directed towards effecting that consummation so devoutly hoped. Not long ago its executive secretary marshalled the following statistics, which no doubt could be made even more formidable and impressive in A.D. 1960.

There are … sixteen major denominations which use the Revised Standard Version almost exclusively in their church school literature. These include the Methodist, Protestant Episcopal, Presbyterian U.S.A., United Lutheran, Disciples of Christ, American Baptist, and Congregational-Christian. These are among the larger denominations in the States [the recipient of this letter was employed at the time in Canada], and I am informed that the United Church of Canada uses the Revised Standard Version in most of its literature. I understand that the church membership of the denominations now using the RSV in the program of Christian education is something like 26,000,000, and that churches with an additional membership of 2,250,000 are now using the RSV in parallel columns with the KJV. It seems to me that this use will rapidly acquaint the rising generation with this translation.

The Revised Standard Version is already the English Bible in colleges and seminaries [sic], and most of the young ministers of my acquaintance use nothing else [sic]. In a small Ohio town recently, I found that in three out of the four churches, the RSV is used exclusively in the pulpit.

I have recently [October, 1955] seen a copy of the hymnbook just published by five Presbyterian churches. I discover that the unison and responsive readings are almost exclusively from the RSV. The two exceptions are Psalms 1 and 23, which appear in the King James Version.

The writer submits that the RSV has not, should not, and hopefully will not become the Bible of the English-speaking world, and that the National Council, in tolerating the promotion propaganda of its Division of Christian Education and of the publishers of the RSV without qualification or restraint, has displayed a carelessness with respect to our literary and religious heritage and an ignorance of facts of which every scholar is cognizant that should amaze and dismay all who believe in its mission.

SEVEN OBJECTIONS

Let me itemize seven objections to the claim that the RSV is (or ought to be) the English Bible of Protestant Christians. There are others as cogent, but they would only serve to strengthen a case that does not depend on them for its demonstration.

1. Past revisions of the Bible have required a very considerable stretch of time in which to displace their predecessors: witness the prevalence of the Old Latin versions in parts of the medieval church long after the appearance of the Vulgate; the influence of the Great Bible (see the Anglican Book of Common Prayer in our own time) after the appearance of the Bishops’ Bible; and the hold on the affections of the common folk in England of the Geneva Bible for a generation or more after the appearance of the King James Version.

2. The RSV is admittedly a provisional version. The RSV committee of the National Council’s Division of Christian Education has already made many changes in its text since the first edition of the New Testament in 1946 and the first edition of the whole Bible in 1952, and no doubt will continue to do so. The publication of a really definitive translation (or revision) awaits the preparation of a really adequate Greek text of the New Testament (to say nothing of the even more difficult task of reconstructing a really adequate Hebrew and Aramaic text of the Old Testament with the help of the embarrassing abundance of new material available since the first accidental discoveries in Cave I at Wadi Qumran in 1947). The editors of the RSV were compelled to improvise an eclectic Greek text, and the acceptance of a new “Westcott and Hort” awaits the emergence of a new Hort or Tischendorf, or the completion after some decades of the arduous labors of such unsung heroes of biblical scholarship as contribute to the sporadic publications of the American New Testament Textual Seminar.

3. With all their weaknesses, the RV and the ASV, at the time they were issued, drew upon the pooled skills, learning, and resources of English-speaking scholarship, both British and American. Only North American scholars, or scholars resident in North America, had anything to do with the RSV. The translation project underway in the United Kingdom, a project, by the way, that proposes to issue a new translation from the original tongues rather than a revision of Tyndale, Coverdale, and Cranmer and that is now on the verge of publishing its New Testament, is a project of Free Church as well as Anglican scholars and may (when it is completed) prevent the general endorsement of the RSV by the churches in Great Britain and in other countries of the British Commonwealth, including Canada.

4. While the RSV has been more successful than the ASV in retaining a measure of the literary beauty of the KJV (it might be more proper to say, “of Tyndale, Coverdale, and Cranmer”), it is possible to demonstrate that it has frequently sacrificed the cadence and charm of its great predecessor without achieving a compensating precision and clarity in the use of contemporary idiomatic English. And, with all the wealth of learning represented on the National Council’s RSV committee of editors, the committee had no Lancelot Andrewes!

5. Publicists of the RSV and some recent graduates of our seminaries occasionally underestimate the role that the KJV played in determining what would be literary “English” and in creating and inspiring English literature, a role even greater than that played by Luther’s Bibel in Germany. They seem occasionally to be largely unaware of its contribution to the familiar idiom of even American English. At times they even appear to overlook its hold upon the unreflective affections of many who worship in our churches, whether they worship in Portland, Maine, or Portland, Oregon, or Lynchburg, Virginia. There are overtones in the very hearing of the KJV from the pulpit or the lectern that have greater value in creating an atmosphere of worship than is sometimes realized by directors of publishers’ publicity or young men who have just entered the Christian ministry.

6. Statistics of the circulation of the RSV can only be interpreted in proper perspective when viewed in the light of statistics concerning the past and present circulation of the KJV (to say nothing of Moffatt, Goodspeed, Phillips, et al) as published by the university presses in the United Kingdom, by the British and Foreign Bible Society, by the American Bible Society, and by many others. Despite its phenomenal sale, it is probable that the RSV still trails its predecessor in 1960 and that countless homes have a copy of the KJV that never heard of the RSV. And when one recalls that the KJV is not only a current best seller but has been in continuous publication since 1611, that innumerable families treasure copies of it as a “family” Bible, that some families even consider it a sin to burn or discard a “St. James” Bible, and that many laymen and some scholars still prefer it to any other version as a vehicle of the Word of God in public worship and private devotions, it is apparent that any count of KJV Bibles and Testaments still in existence and in use in our time, in a society that is not as biblically illiterate as some rhetoricians suggest when they are inebriated with the exuberance of their verbosity, could only be undertaken by some electronic robot still awaiting invention at Massachusetts Institute of Technology.

7. The adoption of the RSV text by various church departments of Christian education will have a long-range influence on the reading practice of their constituencies, but to assume that, because churches with a membership of 30,000,000 or more have officially recognized their preference for the RSV over the KJV, the former is therefore the Bible, the version of Holy Scripture, for half the Protestant population of the United States and Canada, is to perpetrate an egregious non sequitur.

The writer has made generous use of the RSV in his work as a commentator and instructor and is grateful to its editors, publishers, translators, and revisers. But he believes that its place, along with other revisions and modern-speech translations, is in the study and on the lectern in a classroom, not on the pulpit or lectern in the sanctuary.

He recalls with interest and wholehearted approval a remark made by James Moffatt after he had listened to a young minister read the Scripture lesson from “Moffatt’s Translation” at the morning diet of worship: “If I had ever suspected that this could happen, I should never have published a line of ‘Moffatt’s Bible’!” He recalls this reaction of a great scholar and great translator to the misuse of his work, a great scholar who also served for long as executive secretary of the RSV New Testament Committee, and commends it to the consideration of responsible officers in the National Council of Churches in the United States of America and to those ministers of its constituent denominations who (in his judgment) are making a similar misuse of the RSV.

We Quote:

EMOTION IN RELIGION: “A crudely emotional approach to religion is preferable to religious formalism which is purely aesthetic and orderly and lacking in dynamic power. One of our serious troubles in the church today is that it has become legitimate to be emotional in anything but religion. The need is for something that will summon one’s whole enthusiasm. The moment the church becomes completely programized and depersonalized, it becomes a monument to God’s memory and not an instrument of His loving power.”

—DR. JOHN A. MACKAY, former President of Princeton Theological Seminary in an address before the 1960 General Assembly of the Cumberland Presbyterian Church.

Jacob J. Vellenga served on the National Board of Administration of the United Presbyterian Church from 1948–54. Since 1958 he has served the United Presbyterian Church in the U.S.A. as Associate Executive. He holds the A.B. degree from Monmouth College, the B.D. from Pittsburgh-Xenia Seminary, Th.D. from Southern Baptist Theological Seminary, and D.D. from Monmouth College, Illinois.